a good husband and a good wife layd open in a sermon, preached by mr thomas taylor ... ; and published by iohn sedguuicke. taylor, thomas, 1576-1632. 1625 approx. 47 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a13540 stc 23829 estc s1374 19946803 ocm 19946803 23551 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. a13540) transcribed from: (early english books online ; image set 23551) images scanned from microfilm: (early english books, 1475-1640 ; 1717:14) a good husband and a good wife layd open in a sermon, preached by mr thomas taylor ... ; and published by iohn sedguuicke. taylor, thomas, 1576-1632. sedgwick, john, 1600 or 1601-1643. 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markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion good hvsband and a good wife : layd open in a sermon , preached by m r. thomas taylor , preacher of gods word in aldermanbury london : and published by iohn sedgvvicke . london , printed for vvilliam shiffard and are to be sold at his shop in popes-head alley , 1625. and board here . the best aduise in this cause wee haue in the sacred word of god ; next vnto that , in the paines of holy and godly men , who haue both gone before vs , and are now , through gods mercy , continued to vs. in the number of which , let me commend vnto thee , the labours of this iudicious and learned diuine , the author of this ensuing sermon . god , by him , hath giuen vnto his church , many helps in points of diuinity ; and especially , in regard of this subiect : his directions already , this now , and others shortly to be printed , may serue for a christian rule this way . i must confesse , that it had beene ere this time printed , had not the humility and modesty of the author hindred it : willing hee is , and hath beene to doe good by preaching , but i am sure , he glorieth not with many , in voluntary printing of those things that are very vsefull for the church of god. secondly , the expectation of an other sermon , which by importunity i obtained ; the coppy whereof ( as soone as it is corrected by the author himselfe , and returned to me , according to promise ) you shall haue for your further direction , in the holy choise & godly vsage of your selues in this so honourable estate . the god of grace guide your hearts that read this , to the conscionable practise of it , that you may all blesse god for such worthy helpe , and helpe them with your prayers , who desire to further you in the way to saluation . yours in the seruice of christ , iohn sedgvvicke . a vvedding sermon . lvke 1. 6. and they were both iust , and walked in all the commandements and ordinances of the lord without reproofe . as iohn himselfe was a forerunner of christ in his person and office , so the euangelist s. luke beginning his holy storie , maketh the conception of iohn , forerun the storie of the conception of christ : betweene which two was not an obscure correspondence . for first , both of them were predicted and promised by an angell , who described both their persons , both their offices , and gaue them both their names . secondly , both their conceptions were miraculous by the mightie power of god , transcending all the strength of nature . thirdly , both of them borne of vnlikely persons , the one of a virgine against nature , the other of an old barren woman beyond nature . fourthly , both of them were to be borne after a new and vnusuall natiuitie : first that the strange conception of the one , might be somewhat more credible by the other : and secondly , that both of them might by all men be conceiued to become most eminent persons , of extraordinarie spirit and seruice in the world , who after so extraordinarie manner came into the world . for so when iohn was borne , the neighbours asked . what manner of child shall this be ? verse 66. now our euangelist stayeth a great while in the confirmation of iohns extraordinarie conception and honourable birth for these reasons . first , because his calling was to be extraordinary , he was to be a man sent from god. ioh. 1. 6. not called by man , but by god immediatly . secondly , his office was to be a witnesse of the truth , and that all men through him might beleeue . v. 7. and because the truth of a testimonie dependeth vpon the worth of the witnesse : to adde more authoritie to iohns testimonie , he sheweth the person to be an extraordinarie man , in holinesse and honour , and therefore most faithfull , and worthie of all credite and highest respect . thirdly , iohn was to be the first witnesse and publicke preacher in the new testament , yea to be the forerunner and immediat seruant of christ. hence is he called iohn by the angell : which word signifieth fauour or grace : first because he was bestowed by gods speciall grace on his parents , when they were old , and by the course of nature could not expect him : secondly , because he was to be the first preacher of grace in the new testament . next therfore it was to insist in the large and honourable mention of so neare a seruant to christ : seeing the more honourable the seruant is , the more is the glorie and eminencie of the maister . fourthly , because the faith of the church was to leane vpon this testimonie of iohn : therefore is the spirit of god more industrious to make his witnesse certaine , and leaue it most infallible . now among other arguments of iohns commendation , he is in the words read , commended by the worthinesse of his parentage . for first both his parents are named , his father was zacharie , that is , one mindfull of god : his mothers name was elizabeth , which signified god is my rest , and it appeareth they were not vnanswerable to their names . secondly , both of them were of an holy stocke and progenie . he was of the order and stocke of aaron , and she was of the daughters of aaron : and so both of them were well descended . thirdly , both of them were as holy in their owne persons , as in their parentage : for both of them were iust before god , and walked in all the commandements and ordinances of the lord without reproofe . both of them were iust ] first , neither of them was without infirmitie , neither of them without sinne . secondly , neither of them was legally iust , which requireth whole conformitie of the whole man , to the whole law , and that in the vtmost perfection . thirdly , neither of both were iust , or iustified by workes , and much lesse by meriting or desert . for why then was zacharie presently strucke dumbe for his vnbeliefe , verse 20. or if that which the rhemists on this place were true : what did zacharie here in the temple offering sacrifice , first for his owne sins , and then for the peoples : if he did so perfectly fulfill the law as they say ? how then were they both iust ? a. both were iust euangelically . first by imputation , to both of them was christs iustice imputed : so as though both of them laboured vnder their personall infirmities , yet god for christs sake did not impute their sinnes vnto them . secondly , by acceptation god did approue them both for iust and righteous persons , beholding them in the couenant of his loue : which accepteth of impure and vnworthie actions of his children as righteous and iust , and affordeth a large couer for their daily defects and frailties . thirdly , by inchoation , in that both of them being renewed by gods spirit , endeuoured to keepe all the commandements of the lord , and were heartily grieued when they failed in their true endeuour . fourthly , by the lords iustification both were iustified by god from hypocrisie and raigning guile : what they did , they did before god , in truth , and vnfainedly as in his sight , and by their fruites of faith both of them were iustified before men : who by their externall righteousnesse saw that their faith was sound , and themselues true beleeuers . the pharises were righteous before men , but this is opposed to all pharisaicall iustice ; they were both iust before god. hence we note some obseruations . 1. as they were religious persons . 2. as they were married persons . the lord approueth and honoureth godlinesse euery where : as in zacharie and elizabeth , and teacheth vs by his owne example , highly to esteeme of religious persons , and willingly & chearfully to speake of their graces . to shew our owne louing affection to good persons and good things , for according to the abundance of the heart the mouth will speake , the shop is furnished out of the warehouse . to encourage and promote grace in others whensoeuer we see it , for praise of vertue encreaseth it . thirdly , to prouoke our selues and others to attaine the like graces , both for kind and measure . fourthly , to get a sure note of soundnesse in our selues , for it is a propertie of a good man to honour them that feare the lord , and a sparke of the image and resemblance of the lord himselfe . note a difference of mens wayes from gods , he commendeth nothing but his owne grace : they euery thing but this : men are by men commended and applauded for their wealth and good husbandrie , diligence in their callings , and for their good hospitalitie and the like : but if the lord commend a man , he are he beginneth , as neah . thee haue i found righteous . and abraham not so much for his hospitalitie wherein he exceeded , but for instructing his familie . women are by men commended for wealth , beautie , parentage , education and such naturall endowments . but if the lord commend a woman : it is the woman that feareth the lord that shall be praised : and if christ commend a woman , it shall not be martha for her good houswifrie , but marie for choosing the better part . many sinne against this rule , who prize not nor speake of the graces of god conferred vpon their brethren , because either their hearts affect not grace , or because they enuie it , or else because they turne out this subiect , by blazing the wants and frailties of godly men , or else by furthering some blots , and casting some staine vpon them . our lord iesus contrarily affected , and commended euen shewes of goodnesse in the young man for example . 3. others make pietie and grace the buts to shoot all their venome and poysoned arrowes against , all their discourses runne against persons fearing god , and their godly practises , that if diuels had tongues of their owne , thus would they employ them : but not hauing them of their owne , they borrowed these mens to this purpose . for christ must be a butt and signe of contradiction still , not in his owne person only , but in his members also . but against whom hast thou blasphemed ? or whom hath railing rabsechie reuiled ? or where shall these arrowes shot against heauen light , but vpon the head of him that shot them ? who euer aduanced himselfe in blasphemie against the god of heauen and prospered ? now as they were married persons , because our present errand calleth vs to this part , we may learne . in that both these persons were iust , and yet married , that marriage hindereth no man or woman : no nor the ministers of god from being holy and iust before god and men . zacharie a priest here in his office in the temple , in the action of sacrifice was a married man , and yet holy : which could not be if the marriage of ministers hindered their holinesse . elizabeth a priests wife , yet commended by the spirit of god for an holy and iust woman , and therefore the wiues of ministers are set by god in the foremost ranke of christ , holy , gracious and godly women . to detest that diabolicall doctrine and religion of papists , which cannot be true , but this scripture and many other must be false . in that they hold , that first marriage is a being in the flesh , and an vncleane thing . for did god institute an vncleane thing , and that in paradise before any sinne and vncleannesse was ? did christ grace and honour an vncleane thing by his presence and first miracle ? is one of the sacraments of their holy church become on the sudden so vncleane a thing ? lyars haue great need of good memories . secondly , that holy ministerie is as deadly a disease of marriage as the foulest adulterie , which onely ought to dissolue marriage . thirdly , which opposeth marriage to virginitie as chaffe to wheate , or as euill to good : whereas scripture opposeth not marriage to virginitie , as lesse good in it selfe , but as more inconuenient by the corruption of persons , or persecution of the times . neither do they oppose virgins to married persons ( reu. 19. 9 ) but to the filthy fornicators of that whore of babilon . fourthly , which disauoweth marriage , but not lust , abandoneth gods sacred ordinance according to nature , but not burning concupiscence and vnnaturall filthinesse , not to be named among saints , for it is one of their beastly and shamelesse constitutions : that their priesthood is not bound to put away an whore or concubine , so it abiure a lawfull wife . not to take any longer in this sodomiticall sincke , we conclude with our text . that marriage hindereth neither inward holinesse , nor the most holy externall duties neither priuate nor publicke . both were iust : an happie coniunction it is when two godly persons meet in marriage , of whom may be said : both of them are iust , as abraham and sarah , isaac and rebecca , priscilla and aquila , zacharie and elizabeth . here is an equall yoke when both are like minded and draw one way ; both haue their names written in the booke of life ; when both are of one tribe and religion , as this couple was ; when both worship the same true god ; both care for the things of god ; both intend the one thing necessarie ; both are decked with the same graces , and both are heires of the same saluation ; when both are fit and mutuall helpes , marriage becometh a sweete yoke . when both are iust , the familie will be a little church of god , a place of gods worship , presence , delight , and blessing . from such a coniunction is an expectation of a godly seede , and an hopefull posteritie to be left behind vs , to worship god in earth when we are gone hence , as from this gracious couple , descendeth iohn a gracious sonne , of nearest seruice to iesus christ. let all that are to enter into this estate , consider what their first ayme ought to be : not on finest houses and riches , which are the inheritance of fathers , but a prudent wife which is the gift of god , that is a speciall and most choise gift of his loue : seeke first for goodnesse , and for goods afterwards , faile in this rule and thou shalt buy gold too deare . all married couples must learne and labour , to be both iust , both religious , and fearing god wiues are as straightly bound to be religious as husbands , both must labour for gods approbation , both must care to be spouses of christ , both must striue to be in the couenant of grace , both must be married to faith , loue , godlinesse , and holinesse , both must seeke to be rich , beautifull and glorious within , as the spouses of iesus christ. 3. all married persons must aboue all things , loue , respect and cherish grace one in another : ground not thy loue vpon beautie , riches , portion , youth , or such failing foundations : but pitch it first in god and grace , and it will hold . let it begin at the soule , and thence shew it selfe to the body . the man and wife ought to seeke the sauing one of anothers soule , 1. cor. 7. 5. christ the husband of his church did all ; suffered all , bestowed all his wisedome , strength , riches , yea his precious bloud for his spouse to sanctifie and saue her : an vnfailing patterne for all spouses . where both are iust , true grace will be valued at the highest rate one in another ; the one will hold the other worth so much as there is religion and the feare of god. betweene this beauty of soule , riches of mind , wealth of grace is esteemed at an incomparable rate ; and these entise and draw on heauenly , spirituall , and lasting loue . when both are iust , grace will be cherished in each more then good nature : grace is excited by each in the exercise of spirituall duties ; they pray with and for one another ; they reade , conferre , and counsell together ; they edifie one another on their holy faith , and this is a strong cement of loue . where both are iust , both praise god ( as for inferiour endowments ) so especially for the measure of grace receiued , and for that holy religion to which they are married . where god hath giuen this blessing there is wealth , beauty , loue , and euery sweet and needfull comfort and contentment . before god from hence note this doctrine : that those be indeed truly religious and righteous that are so before god : that set themselues alwayes before god , and in sinceritie of heart know and remember they haue to do with god in all things . iam. 1. 27. pure and vndefiled religion before god : the thing that true religion doth , is , it bindeth god to man , and man to god. none can be iust before god , psal. 143. 2. rom. 3. 20. no flesh can be iustified before the lord. 1. that is , no man onely flesh without christ and his spirit . 2. no man can personally and perfectly be iustified , so as his person and worke can passe allowable in strict iustice . 3. no flesh in his sight vnlesse it be seene in the sight of christ. but by mercifull acceptation the beleeuer is iustified and approoued as iust seene in christ 2. by sound resolution he setteth himselfe vnder gods eye , and in his presence , as a witnesse of his righteous and godly course : and so seeketh in sinceritie of heart to be approued of him in all things . and thus zachery and elizabeth are said to be iust in this place . the reasons of this doctrine are these . such a worshipper only the lord requireth , gen. 17. 1. walke before me and be vpright . deut. 5. 29. oh that there were such an heart in them , that they might feare me and keepe all my commandements alwayes . onely such are accepted of him who are iewes within . rom. 2. who worship in spirit and truth . ioh. 4. for because he is the seer and searcher of the hearts , he loueth truth in the inward parts . psal. 51. and hath pleasure in vprightnesse . 1. chron. 29. 17. here is a manifest distinction betweene godly men and euill : who haue faire shewes ; & are smooth outwardly , can draw neare with their lips , but god is not in their thoughts , their hearts are remoued frō him . the pharisey can wash the outside of the cup and platter , and can do many things to be seene of men . but the godly man setteth himselfe in the eye of god , and doth things with the heart , not contenting himselfe to seeme good , but to be so , nor with a forme of godlinesse without the power of it . this man shineth from the heart within , and is better in substance then in show . the goodnesse of this man is not to the eye and outward ; but inward from his heart before god. all euangelicall obedience is chiefly in purpose of heart , in holy desires and hearty resolutions . the top of the beleeuers perfection , is not in perfection of action , but affection and in strife against imperfection and truth of desires , as acts 11. 23. when with full purpose of heart we cleaue vnto the lord. 1. chronicles 18. 7. if solomon shall endeauour to keepe the commandements , then shall his kingdome be established . this maketh workes and persons acceptable and accounted perfect . this maketh duties comfortable , when men charge vs with hypocrisie and sin●st●r ends , as dauid to micall : i did it before the lord. a day cometh wherein the lord will pronounce of euery man as his heart shall be before him : as here of zacharie and elizabeth . in which he will vnfold and turne out all the windings and corners of mens hearts . if a peace of the heart or of vprightnesse be wanting , he will misse it . as in many kings of israel , who did such and such good things but not with all their hearts . then shalt thou know that all is nought without vprightnesse . now the notes of a man iust and religious before god. he bringeth his inner man still before god ; as in his thoughts . intentions . desires . 1. he dareth not suffer his thoughts too long absent from god , psal. 16. 8. i haue set the lord euer in my sight . he is much and often in secret soliloquies with god by prayer , by meditation . of the wicked man it is said , god is not in his thoughts . but a truly godly man thinketh on god by day and by night . 2. his intentions are not to get applause or credit of men : but to get grace , both with god and in himselfe . 3. his desires are after god to prepare him a place in his heart , without whom he cannot liue , no more then without aire . a soule destitute of desires after god is a great plague . and for god he affecteth all goodnesse for goodnesse sake , and for no other reward . his actions are wrought in god for ordinarie course . ioh 3. 21. but he that doth truth commeth vnto the light , that his deeds may be made manifest , that they are wrought in god. all his actions i say are wrought in god for ordinarie course , both in 1. the rise . 2. the rule . 3. the end . 1. in respect of the rise , which is the loue of god. it is the loue of god constraineth vs to euery good action , that is the rise and foundation . 2. cor. 5. 12. 2. of the rule which is the light of gods word . all the israel of god walke by thus rule , gal. 6. 16. and as many as walke according to this rule , peace be on them , and mercy , and vpon the israel of god ; this is the lanthorne to their pathes , psal. 119. 3. of the end , which is either of intention . or , execution . 1. of intention , which is gods glory and contentment : our endeauour is at home , or from home to be pleasing vnto god in all things . 2. the end of execution . grace goeth through such and continueth vnto the end : what is done of conscience is of continuance . a good heart is as carefull to perseuere in good ; as once to be good , knowing that god is best at last . in respect of sin . 1. the religious heart admitteth not , nor committeth any . because he knoweth , all are before god. as ioseph , shall i do this wickednesse and sinne against god. it striueth against all sinne in this respect , psal. 94. 7. 8. shall he that formed the eye and eare , shall not he see and heare ? 2. he seeketh not to hide or to cherish any sinne committed . but casteth out all by confession , because all is before god , psal. 51. against thee , against thee ô lord. i haue done euill in thy sight . 3. he shameth more that his sinne is before god : then if it were in all mens eyes , and if all men should cry shame on him , he would not be abashed , as he is with holy blushing , that his shame and sinne lyeth vncouered before god. 4. he hateth all euils as well as one , in one as in another : in friends as well as foes , secret as open , but of all is most seuere against his owne sinnes which lye closest to his owne heart . 4. holding himselfe euer in gods presence , he is still like himselfe , and the same as god is , before whom he walketh . first , companie corrupteth him not . in all companies he is as if he were alone , and alone as if he were in companie , the same man among superiors and inferiors . secondly , places change him not , he is the same in his owne house that he is in gods house , psal. 10 1. 2. at home and abroad . thirdly , times altering alter him not : he is the same on the weeke day as on the sabbath : he knoweth he is euer before god who is euer the same . fourthly , no estate disturbeth him , but in all estates he is the same . in prosperitie , in aduersitie , whereas a wicked man can crie in his distresse , & the hipocrite in his affliction : hos. 6. last . seeke god diligently . 5. he is neuer so well contented as in those meanes in which god is pleased to conuerse with men , in euery ordinance of god he reioyceth , as in a more solemne presence of his grace . ( whereas the wicked wilfully excommunicate themselues : ) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory : to stand before him , to praise him , in immediate fruition for all eternitie . and walked in all the commandements and ordinances of the lord without reproofe . ] now we come from the imputed righteousnesse to the inherent and inchoat in these two godly persons ; in whom we haue a patterne set before vs of godly life . here is an eligant metaphor or cōparison wherein godly life is called a walking . secondly , the way in which a godly man walketh is the commandements and ordinances of the lord , and all of them . thirdly , the manner of walking , without reproofe . 1. they walked . a christian man is here a traueller and a passenger from one place to another . in which course is , 1. motion . 2. promotion . 3. constancie . first moti●n , they stand not still , nor sit at ease , but moue themselues and stirre themselues as a man while he walketh . secondly promotion , in going forward and profiting , else as good stand still as not go forward : but here is a daily going nearer saluation , and nearer the end of our way , a progresse towards our countrey . thirdly , walking is a constant motion : they continued to walke in a godly course , because their expectation was still before them . he that standeth at a stay in christianitie : or goeth backe in grace : he that gaineth not ground , and prospereth not in goodnesse : he that is not daily nearer heauen , walketh not that way . neither will it serue that men set their tongues a walking and wishing , if their hands be bound , or feete fettered with idlenesse or lusts . therefore see in thy selfe . first , that thy workes be more at last then at the first . secondly , let thy profiting appeare to others , 1 tim. 4. 15. meditate on these things , giue thy selfe wholly to them , that thy profiting may appeare to all . thirdly , let thy whole ayme be the ripening and perfecting thy grace , for this is to walke towards heauen . 2. the way . in all the commandements and ordinances of the lord. by cōmandemants are meant morall precepts . by ordinances the ceremonials which then were in force . they walked in all 1. by true indeuour and holy purpose . secondly , they seuered not the commandements in the practise of their life : as seruants who will chuse their worke , and do what pleaseth themselues , and leaue vndone what liketh them not . thirdly , they made the whole word their rule : all of it being of the same author , nature , power and necessitie . fourthly , they walked in all : but not without some slips and slidings ; as in the fairest way a man may slip and yet keepe his way and walke still . they walked , first in morall precepts , and then in ceremoniall : christian wisedome taught them ; and must teach vs , to do all duties , but the greatest with the greatest and first care : first duties to god , and then to men . the first and great commandement first : first the great things of the law , and then tyth mint , and comin . the application might be enlarged in many particulars , as to stirre vs vp : first seeke to please god , and then men . first make all cleane within , and then without . first seeke the kingdome of god , then other things . first obserue the moralitie of the law : then the ceremonie . first get the power of godlinesse , and then the forme , &c. they sinne , that for ceremonies cast downe substance of worship . when gods sacred ordinances must go downe , rather then mens foolish inuentions not stand vp . they are peruerse that neglecting sinceritie of heart , saith , and good conscience , compose their liues to ciuilitie and deuotion . the way wherein the saints must walke to heauen , is the way of gods commandements : for as a way doth tend to some intended place , so doth the statutes of god tend to heauenly happinesse : hence is the word called the way of god , acts 13. 10. paul speaking , to elimas the sorcerer , said , wilt thou not ceasse to peruert the right wayes of the lord : the way of peace , luke 1 , 97. of saluation , act. 16. 17. 2. whosoeuer are out of this way , and transgresse this rule , are said to wander and erre , psal. 14. 3. they are all gone out of the way . and as a man hauing lost his way , knoweth not where to find himselfe at last . so such as go their owne wayes , and follow the lusts and sight of their eyes , little thinke where they shall lodge when the night of their lives cometh . labour to know this way ; aske the way of those that know the countrie and the way to it better then thy selfe : as the iaylor asked : what shall i do to be saued : enquire the old and ancient way , for thou neither knowest nor findest it of thy selfe . secondly , labour to keepe this way . a traueller must keepe the high and beaten way . but this is the way , the kings high way , pathed and troden of all trauellers to heauen . our thoughts must not stray out of this way , exodus 20. thou shalt not couet : words must be held in this way , of euery idle word we must giue an account : actions must be done in this way . what i command thee that do onely , whether great or small : the whole and parts ; the smallest pinnes of the tabernacle must be according to the patterne in the mount : hence those many precepts ; turne not to the right hand or the left , for it is a right way . thirdly , ioyne with those that walke in this way which is called the way of men . it is a great encouragement in a strange way to go with good companie . delight in men fearing god , in saints excelling in vertue , and with iacob still pray god to go with thee in thy iourney , who is a faithfull and sure guide . fourthly , walke vprightly , not halting in this way , and follow it where euer it leadeth : vprightnesse looketh not where multitudes go , but where it selfe ought to go : nor what may be the issue , but which is the way . this way may leade thee into many difficulties of disgraces , losses , crosses , &c. but as israel going through the wildernesse , they must prouide shooes on their feete , so prouide thou the shooes of the preparation of the gospell , fencing thy selfe with christian resolution to follow where euer the gospell leadeth thee . a good and sincere heart striueth to vniuersall obedience : it will walke in all commandements and ordinances , as zacharie and elizabeth , psal. 119. 6. then shall i not be confounded when i haue respect to all thy commandements : i set all thy lawes before me , and esteeme all thy precepts right : though he cannot do all , yet he must set all before him . first , because a good heart so prizeth euery part of the word , as that he will gather vp the very fragments of the law : he knoweth the perfection of it , that as nothing need be added , so nothing ought to be detracted . nothing else , nothing lesse must be obserued : it holdeth it not enough to serue and obay in some things , but in all . secondly , a good heart knoweth that it selfe cannot be deuided ; the religious heart is the whole heart , which maketh no composition with satan or sinne . sure it is it ; a small neglect of an inferior duty or sinne , will make way and open a dore for greater : and a little deceite or guile ; a small reserued and spared sinne , is as a little leauen , souring the whole lumpe , or as a little colloquintida poysoning all our vertues and obedience . thirdly , he knoweth the law cannot be deuided , for it is so vnited , that he that breaketh one , sinneth against all : a good heart therefore consenteth to the whole law , that it is good , iust , and holy , and as a soueraigne potion prescribed must be taken all : else the whole operation is hindred , so also it is here . fourthly , here is a difference betweene soundnesse and vnsoundnesse , none are so bad but are willing to obey in some commandements so farre as they touch not their pleasure , their profite , or credit . herod will heare iohn gladly , till he touch him in his herodias , iudas and dem●s will do many good duties , but will not leaue couetousnesse and worldlinesse . but soundnesse denyeth all vngodly & worldly lusts , tit. 2. 12. if not in act , yet in desire , disposition , purpose of heart ; and holdeth no duty so small as to be neglected and despised . thinke not as the most do , that thou hast well acquitted thy selfe , if thou beest onely , no adulterer , murtherer , theefe , periurd person , while thou dispensest with thy selfe in the lower degrees of sinne . thou art no whoremonger ; if conscience make thee none , thou then wilt not be a wanton or vncleane in thy speeches . thou are no murtherer , but conscience maketh thee not so , vnlesse thou hate and resist , rash anger , hatred , wrath , hastie and furious speeches . thou art no thiefe , and neuer stolest thy neighbours goods : but hast thou not bene , or art thou not vniust : an vsurer , a lyer , and swearer to deceiue ? these petty thefts shew that conscience keepeth thee not from greater thefts and roberies . thou art no periured person ; nor swearest wounds , and bloud , &c. but art thou accustomed to petty oathes ? if thou beest a vaine rash and idle swearer , thy conscience keepeth thee not from periury . nay a frequent swearer cannot but be often periured . but doest thou fauour no sin , but makest warre vpon all the cursed cananites and lusts in thine owne bosome ? here is some argument of soundnesse . examine the vprightnesse of thy heart by these notes . 1. doest thou hate all wayes of falshood , and as desirous to forsake all thy sinne , as that god would forgiue all thy sinne ? 2. doest thou giue the lord thy whole heart and man , not making a profession to serue the lord , and reserue some idoll in thy soule ? 3. desirest thou to do euery part of gods word , without either reseruation or exception , ( not allowing thy selfe any liberty against any one commandement , ) or expostulation or reasoning when the lord expresseth no reason : as abraham in going out of his countrey , and sacrificing his sonne . resoluest thou on simple obedience , in difficult , costly , dāgerous duties ? here is the sound of a good heart . the manner of walking without reproofe , they walked not without fault , infirmitie or sinne ; but without taint of crime or infamy . they could not be iustly charged with grosse sinne or crime before men . as their sinceritie was approued before god : so was their conuersation laudable , and without iust exception before men . the righteousnesse of their actions testified to the righteousnesse of their persons . the next care to the pleasing of god must be to walke innocently , and inoffensiuely amongst men : so as none can challenge the christian iustly of any crime , iames 1. 27. religion vndefiled before god , seeketh to keepe it selfe vnspotted of the world , phil. 2. 17. walke blamelesse as lights . it is impossible not to be blamed : christs innocencie was traduced , and so is that of his seruants . keepe thy selfe vnspotted , though thou canst not keepe off the spattering of euill men : let them not iustly spot thee , though they will blame thee , be thou sure thou beest not blame worthie . what more seemely for the babes in christ then to be without maliciousnesse : or for the doues of christ then innocencie . secondly , what greater honour of godlinesse , then for to challenge the aduersarie ; as samuel , whose oxe or asse haue i taken ? which of you can accuse me of crime ? i can accuse my selfe of too much sin before god : but which of you can accuse me iustly , when iob can take the booke of his aduersarie and carrie it as his crowne ? thirdly , what greater cut and conuiction of the aduersarie , when he wanteth nothing but matter against the seruant of god ? this choketh him , & stoppeth his mouth , whose malice cannot be stopped . fourthly , what greater gaine to the truth and to our selues , when our vnblameable course , not onely giueth no offence , nor layeth blocks to hinder others from the profession : but may gaine them to imbrace the religion which is so innocent , 1. pet. 2. 12. hauing your conuersation honest amongst the gentiles , that whereas they speake euill of you as euill doers , they may by your good workes which they shall behold glorifie god in the day of their visitation . and to our selues not onely in auoiding the woe due to them by whom offences come : but the retaining of a cleare conscience void of offences towards god and all men . to provoke vs to the care of walking without reproofe ; here we are to consider the cautions which we are to take in this case : and secondly the meanes how we may walke without reproofe . the cautions are : first , neuer thinke to auoide reproofe of wicked ones , but let them haue no cause , and then barking against the sunne they may see their owne madnesse . secondly , auoide not mens reproofe by incurring gods reproofe ; nor by omitting any part of thy dutie ; nor committing any euill to please them . let euery man please his neighbour in that which is good : and the least euils must not be done for the attaining of the greatest good . rom. 3. thirdly , neuer care for that credit amongst men , which is seuered from religion , 3. ioh. 12. demetrius hath a good report of all men , and of the truth it selfe . neither care for credit in the world ; if thy graces be not witnessed in the churches 3. ioh. 6. let all the world reprooue thee rather then the godly , which haue the spirit of discerning . the meanes by which a man may walke without reproofe are : first , ioyne the care of a good name with a good conscience , rom. 12. 17. prouide things honest in the sight of god and all men . secondly , labour for faith , heb. 11. 2. by faith our fathers receiued a good report : faith as it purifieth the heart , so the life also . thirdly , get puritie of mind , spirit , and thoughts , get naturall corruption cast out of thy soule ; else it will breake out into thy iust reproofe : curb therefore thy naturall lusts . fourthly , auoyd all sinne , not onely apparant sinnes , but appearances of euill , motes as well as beames , thy motes ( being a professor ) become beames quickly . fiftly , meddle not with other mens businesses : but diligently attend thy owne , but so as thou seeke other mens good as well as thine owne , 1. corinthians . 10. 24. sixtly , be aboundant in good workes according to thy power , place , and opportunitie , coloss. 1. 10. workes of righteousnesse and mercie commend a man to men . those vertues are amiable euen in the eyes of wicked men . and iust dealing with aboundance of good workes bringeth a great deale of honour to religion . now a word of application according to the occasion . first you my worthy friend and man of god. i assure my selfe your care and ayme was ( before you gaue me this text , ) to make it your owne rule : that of your selfe , and the spouse whom you haue chosen the words of this text might be verified : they were both iust before god : i need not say much to one apprehensiue . but remember the counsell . let him that is iust be iust still , be still adding vnto your pietie , holinesse , and religious courses : you haue mannaged grace and religion in your selfe , and solitarinesse till this day : now you must mannage it in your other selfe , in whom you are thankfully to acknowledge it , wisely to encourage it , carefully to encrease it , and in case she bring you thousands of money ; yet hold this her worth , her wealth , her chiefe stocke and portion . you haue in your single estate worthily taught others as a man of knowledge , now you must dwell as a man of knowledge ; for the improuing of that stocke of grace which is in common betweene you , that your fiue tallents may be encreased to ten ; when our lord shall call the seruants to their reckoning . you haue this day taken vpon you authority and headship , and with that a double care : first how to vse it , secondly how to keepe it the way well to vse it , is to command and rule in the lord : that all your cōmands may carrie a stampe of gods impression vpon them , then shall they preuaile on the conscience , and win obedience from the wife , when the power of both husbands is vnited in them . as for keeping your authoritie you know the way , and so do not many , it will not be kept by force of armes or violence : but by religious example , and shewing your selfe the best and most godly , yea the patterne of pietie to the rest of your familie . gods shining image will not easily be contemned : for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it . besides it cannot but be expected that you who haue more strength and knowledge , should expresse more grace : you haue now vndertaken to loue your wife , as christ loued his spouse , do it as he did , earnestly , wisely , liberally , and all to the end to helpe her to heauen , couering and curing all her infirmities ; this you will not faile to do , if you remember , that not a daughter of men : but a daughter of israel is committed to your charge . and to you whom god hath this day ioyned to an husband : know that elizabeth was iust as well as zacharie : and holinesse is here as commendable in her as it was in him . nay it was expected that elizabeth should shine in grace and godlinesse aboue ordinarie women , because she was zacharies wife , the priests wife , the wife of so holy a man. grace and holinesse decketh and adorneth all women in all ranks ; but especially ministers wiues , as wedded to more then ordinary meanes , and must be more eminent in you , as wedded to one ( were he not present i would say ) aboue many ordinary ministers . let your care be that it faile not on your part , but that it may be truly affirmed . they are both iust before god both pious , both wise , both modest , both holy . as your husband must dwell with you as a man of knowledge : so must you with him as with a man of knowledge . you are this day married to an head , whom you must obey in all things which he commandeth in the lord , that is , in whatsoeuer you cannot proue to be sinne : and this willingly , chearfully , constantly . for thus doth the church ( whose daughter you are ) performe obedience to her head and husband iesus christ. the same grace will cause you to honour his person in your heart , life , and whole behauiour : esteeming of him as the church doth of christ ; the chiefe of ten thousand . in one word it will make you do him good , and not euill all your dayes . oh what will not the fauour and wisedome of god do , when both married persons are thus iust before god. it will set a worke and quicken all gods graces bestowed on both . it will lead into the sight and obseruance of all good duties mutuall and personall . it will ease and lighten all crosses and discontents . it will sweeten and sanctifie all your societie , companie , and comforts , well , said salomon , hold her , and she will vphold you . and now we dismisse you with our humble prayer to god for his blessing and direction of you both in this your new estate ; that as you haue both entred this day into the couenant of god , so you may now couenant with your selues ; that according to this patterne held before you , you will both ayme to be iust before god ; and both walke in all gods commandements , and ordinances ( especially in this holy and comfortable ordinance without reproofe . notes, typically marginal, from the original text notes for div a13540-e180 1. obser. 1. reason . 2. reason . p●al . 15 4. 1 vse . genes . 7. 1. gen. 18. 19. prou. 31. 30. luc. 10. 42. 2. vse . doct. vse . 2. doct. 1. reason . 2. reason . 3. reason . 1. vse . 2. vse . doct. obiect . answ. 1. reason . 2. reason . 3. reason . 4. reason . notes of a iust man. note 1. note 2. 2. cor. 5. 9. note 3. note 4. note 5. note . note 1. 1. vse . 2. vse . note . 2. 1. vse . ier. 6. psal. 16. note 3. vse . notes of an vpright heart . manner . non dicit sine peccato : sed sine querela . doct. obiect . answ. 1. reason . vse . meanes of walking vnblameably . application to the bride groome . to the bride . the valevv of true valour, or, the probation and approbation of a right military man discouered in a sermon preached iuly 25. before the worthy gentlemen of the military company. by thomas taylor doctor of divinitie, and pastor of st. mary aldermanbury, london. taylor, thomas, 1576-1632. 1629 approx. 49 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a13562) transcribed from: (early english books online ; image set 15280) images scanned from microfilm: (early english books, 1475-1640 ; 1587:07) the valevv of true valour, or, the probation and approbation of a right military man discouered in a sermon preached iuly 25. before the worthy gentlemen of the military company. by thomas taylor doctor of divinitie, and pastor of st. mary aldermanbury, london. taylor, thomas, 1576-1632. [8], 28 p. printed by aug: mathewes for tho: iones, and are to be sold at his shop in st. dunstanes churchyard, london : 1629. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the valevv of trve valovr , or , the probation and approbation of a right military man. discouered in a sermon preached iuly 25. before the worthy gentlemen of the military company . by thomas taylor doctor of divinitie , and pastor of s t. mary aldermanbury , london . marti arma non sunt oneri . london , printed by aug : mathewes for tho : iones , and are to be sold at his shop in st. dunstanes churchyard . 1629. to the generovs minded military societie . gentle-men , that i should in your element speake that which you with so vnanimous consent importuned me , not to preach only , but to publish : i cannot ascribe ( next vnto gods perswasion ) to any other cause , then the concurrence of our mutuall affections to the noble exercise of armes ; which you and i professe . you to mannage : i to honour . yet was i sorry your importunitie pitched on so slender an obiect . it was in vaine to pleade the worthlesnesse of these notes ; and how meritoriously they deserued the darke : or to tell you that it was against my mind and manner to send out single sermons into publicke view ; especially , in a subiect so vnwonted . j see that military men thinke their booty often richer then it proueth , and sometimes win by force , what right might deny . and therefore as one vnder command goes of himselfe where he would not : because else he knoweth he must be drawen : so haue i condescended to this your second desire . j was not willing to encrease it in bulke : but rather to contract what might haue been enlarged . iudicious readers , esteeme of bookes as of coines , whereof those are most precious , which haue most weight and worth in the smallest quantity . the onely addition i entended was if i might adde a graine . to the honor , encrease and encouragement of your company . the prosperity whereof euery good man ( in these threatning times ) cannot but aduance . for as it is in the natural , so is it in the nationall body . though the head may aduise well ; the eye see clearly , the tong discourse discreetly , yet if the armes and limbes bee lame , it can neither defend it selfe , nor offend the enemy : so neither can prudent counsell in the head of the kingdome ; nor cleare doctrine and direction in the eyes of the church ; nor lawes sharpely pleaded , and executed , secure our state : if martiall men and affaires be lame , and vnioynted . euery man knowes the postes of a meane house had neede be heart of oake : and much more the studs of so great a state , and pondrous fabricke as ours is , had need bee strong , like to iacin and boaz the two pillars of the porch of that great temple . the great god of spirits put great spirits in you , and the rest of your noble profession . that with the valour of dauid , the might of sampson , the courage of gideon , and the successe of ioshua , you may in gods cause , and your coūtries seruice atchieue great and noble works for the defence of the gospell , the safety of our king , the honour of the kingdome : the taking of the prey out of the lyons mouth ; and the rescuing of the oppressed from the mighty man. and let all faithfull subiects and sonnes of valour say , amen . the louer of your valour , and vertue , tho : taylor . the valve of trve valour ; or , the probation and approbation of a right military man. 1. sam . 14. ver . vlt. and whosoeuer saul saw to bee a strong man , and fit for the warre , him he tooke vnto him . savl of a priuate man was , by the especiall appointment of god , and annoyting of samuel , lifted vp to the pitch of a king. presently the spirit of god commeth vpon him , and hee was changed into another man. hee was still in the maine but a bad man ; but yet of many eminent good parts for gouernment . he must needs be the fittest whom god vouchsafeth to chuse for employment : and see yee not him whom the lord hath chosen , and there is none like him among the people : euen saul who was higher then any of the people from the shoulders vpward , now designed by god to bee the great generall of the lords battaile : and by whom the lord saued israel many times . this new sauiour , for so he is stiled . ca. 9. 16. with his new heroicall spirit attempts his office succesfully . he foyleth the phylistims ; subdueth the ammonites ; destroyeth the amalekites ; and atchieneth for israel many happy and noble victories . himselfe was a valiant man , and an honourer of the valiant : for so saith the text. whomsoeuer hee saw to bee a strong man , and meet for the warre , him he tooke vnto him . in which words are 2. things considerable . 1. sauls probation of his military men . whomsoeuer he saw to be a strong man and meete for the warre . 2. his approbation and aduancement of them in the other words : him he tooke vnto him . in the former obserue . who they bee on whom saul casts his eye : namely , on men seruiceable ; described by two properties . first , they were valiant men . secondly , they were meete for the warre . 1. they were valiant and strong men . that is , not of strong bodies onely , but of braue mindes and resolutions : and of stout and ready action . it is not faex populi , the scumme and vermin of the land that saul casteth his eye vpon : such an impious and dissolute brood had beene dishonourable for the lords battels . but souldiers should bee choyce men . for , first , if the lord be to chuse a souldier , he wil chuse a valiant man ; as to gedeon . the lord is with thee thou valiant man. goe in this thy might and saue israel ; haue not i sent thee ? and where the lord meaneth to get a victory , hee first sends away the cowards and fearefull from the host : as in gedeons army of two and thirty thousand , two and twenty thousand timerous men departed : yea it was a generall law of armes amongst the israelites : that whosoeuer was afraid , and fainthearted , he might returne home ; lest in the battell , hee should make his brethrens heart soft and faint like vnto his . 2. a wise generall well knoweth ; that as there is no worth , so there is no trust in effeminate cowards ; who for their owne safety care not to betray their cause , their countrey , their king , their company , their religion and all . the ancient in disdaine were wont to call them hares with helmets . whose best safety was in their feete . you may arme , and put helmets and furniture vpon such fearefull hares ; but how can you make them stand when they are pursued ? 3. then is the military businesse likely to prosper , when choyce and worthy men are sought out to be both leaders and led . when ioshua is to goe against amalek . chuse vs out men ( saith hee ) and let vs goe fight . well knew ioshua that it were better not fight , then not with choyce men . and the ancients report that the foundation of the flourishing and conquering state of the roman empire was laid in their carefull choyce of commaunders and common souldiers . 4. the honour : yea , and the successe of an army depends vpon such choyce men . for it is the valorous spirit , and noble disposition that hateth those base lustes , and vices of drunkennesse , filthinesse , wantonnesse , pilfering , inhumane murders , rauishments , perfidiousnesse , effeminate delicacy ; and such vnmanly behauiours , as ordinarily follow the campes . a braue souldier feares nothing but to be base . hee lesse feares , and liketh better a bloody battell in a iust quarrell , then a wanton banquet . it is the man of true valour and courage that will expresse sobriety , wisedome , vigilancy , obedience , peaceablenesse , and morality at the least . and an army consisting of such choyce men , shall in true noblenes and honour vye with the army of scipio assricanus , of which plutarch saith . that the meanest of his souldiers seemed to bee a graue senator . but contrarily there is no valour , no honour but disgracefull basenesse in the sonnes of belial . cup-captaines , roarers , swearers , cursers , blasphemers , filthy liuers , quarellers , rough ismaels , whose hand is against euery man , & euery mans against them . who like empty vessels make a great swaggering noyce , but are worthles out-casts , empty gulls , men of complement and appearance , but without substāce ; fitter to be gaylbirds , or apprentises to bride-well ; then to be admitted to the honorable seruice of a souldier . and for the successe of the army it is ordinarily sutable to the basenes of such instruments , whom curtius calleth the excrements or outsweepings of their cities . seldom shall we meet with hannibals motto . that they are laden with victories , who are laden with vices . wisely therefore did saul lay a good foundation of his warres in the choyce of valiant and able men : and wee may then expect better successe of our armies , and expeditions by sea and land , when our choyce is more sutable to his . 2. propertie , and meete for the warre . saul knew that euery man of courage was not fit for the warre ; but that something more then courage is requisite to make a souldier : and therefore hee would also see them fit for the warre before hee tooke them vnto him . the hebrew word comprehendeth all particulars that belong to abilitie . now there bee two things more which must concurre to fit and enable a strong man to sauls seruice . 1. hee must be in relation to saul . 2. hee must bee disciplined to him . his relation to saul , and tye , must be in . 1. ciuill , 2. diuine bands . the former requires him to be of the same countrey . the latter necessitateth him to be of the same true religion . 1. saul taketh in to him his owne natiues , and spyeth out fit men in his owne countrey and kingdome . and it is the wisedome of a generall , if it be possible , to presse his souldiers out of the same countrey . for , 1. natiues are absolutely subiect to the soueraigne power , and so by all lawes of god and nations vnder command ; bee the seruice neuer so dangerous or vnpleasing . 2. a domesticall souldier is in a nearer tye and bond to his countrey , his king , his kinred , and his owne fortunes . he is in the same boate which is tossed and threatned with the tempest , and is someway interessed in the common cause , and quarrell ; whereas a stranger may conceiue that hee standeth neither for his owne king nor countrey : and for his own particular he shal be neither any great gainer nor looser fal the squares as they will ; and therefore it were folly for him to endanger himselfe too farre . and hence it is that from a curious or domesticall souldier , his commander may expect both fortitude and faith ; in strangers it hath beene often obseruable , that though they haue beene valiant and skilfull ; yet haue they ouerthrowne great designes for want of faith and affection . 3. it cannot but make him more carefull and faithfull abroad , when he is lyable to reward , or punishment , returning home . in one word antiquity hath obserued it fatal to states , and a prognosticate of ruine , when they haue beene forced to call in forraigne forces for their aide and support . as that house is neere ruine whose owne timber cannot vphold it , vnlesse they bring from else-where studs , and postes to vndershore it . but especially saul will haue his souldier of the same , and not of a contrary religion . he must be a friend and fauorite of gods cause , and quarell wherein the army standeth . and indeed nothing maketh a man so meete for the warre as true religion . for , 1. onely religion maketh a man truely valiant ; it alone maketh him sell his life cheape , and be prodigall of his blood for the cause of god and his truth . a man truely religious , can ( for his religion ) and will giue his body to the fire in time of peace ; and to the sword in time of warre . 2. religion only maketh him truly obedient , and ordered out of conscience . that as the centurions seruant if hee bee bidden come , or goe , or doe this or that , he doth so , yea this man will readily obey his commander , though he die for it . and without this ready obedience he cannot be meete for the warre seeing a field without order , is like a battell without a banner , which is so necessary to auoid confusion , as the holy ghost expresseth them both by one and the same word which in the greeke and chaldy , signifieth both banner and order . 3. onely religion fitteth a man to die ; as in the field hee is euer in danger : and will not suffer him basely to shift for sauing his life ; because hee is assured of a better and heauenly . and he is not meere for the warre , that is not daily fit to die . saul hath now made a wise and happy choyce of his military men , both of his owne region and of his owne religion . now good choyce hath onely found out such as may proue good souldiers ; but it is onely good discipline that makes them so : & therefore before they are meete for the warre they must be trained , and disciplined in armes , to become faithfull , expert , and exercised in martiall affaires . for it is not multitudes of men , nor numbers of armes or names : nor an vnmannaged power , nor vnskilfull strength that carries honour and victory out of the field : but art and exercise ; vse and experience : which are the best mistresse and teacher to make them prompt and actiue vnto any seruice ; and a few such trained souldiers shal do much more seruice then many men . the ancient romans deriued the issue of all their victories and triumphs ( next to their gods ) to this ; and acknowledged that they climbed to that celebritie , height and transcendency of glory and renowne , because they were no lesse carefull , or rather curious in disciplining their souldiers ; then in trayning and instituting their children . and hence it was that the parthians taught euen their children the vse of the bow ; as the scythians theirs , the vse of the dart ; and the germans theirs , the vse of the speare . and well knewe saul that such trained men are the sinewes of a state , and the maine strength and glory of a kingdome , or army : that onely such men were worthy to bee taken in vnto him . read for this the description of sauls military men . 1. chron. 12. 2. in sauls time were choyce men of valour , that could vse the right or left hand with stones , arrowes and bowes . and vers . 8. there were appertaining to saul of the tribe of gad stout men , and men of might ▪ but they were also exercised , and by wit and industry made meete for the warre . for their courage they had the faces of lyons : so for their actiuenesse and dexterity : they were swift as the roes on the mountaines . of these also were those seuen hundred beniamits of sauls own tribe , who were so skilfull ; as that with their left hands they could cast stones out of slings at an haire breadth , and not misse . well may a pious prince in a iust quarrell promise himselfe successe and prosperitie , who is attended with men so meete for the warre . thus much of sauls probation . secondly , concerning sauls approbation or aduancement of them . the text saith , hee tooke them in vnto him . the hebrew word is diuersly expressed by interpreters ; and includeth diuers degrees of honour which hee conferred vpon them . as first , collegit ad se , pagnin : that is , hee gathered or prest them into his seruice to employ them . secondly , recipiebat●nd se , tremelius : that is , hee tooke them or receiued them into his pay : to encourage and reward them . thirdly , sociabat cum sibi , saith ierom. that is , hee tooke them neare about him as his companions and counsellors , to honour and aduance them . in all which , hee setteth himselfe a patterne or coppy to all princes , and supreme powers that would prosper in their wars , to draw into their fauour , presence , and honourable rewards , men of worth and valour ; and to encourage grace , and reward good deserts : affording them such place in their affections , and remunerations as the noblenesse of their spirits , and atchieuments doe worthily challenge and deserue . thus dauid ( then whom none euer prospered better in his warres ) had his worthies in diuers rankes . hee had his three worthies , most honourable personages for valour and magnanimitie . he had also his thirty very honourable persons , although they attained not to the first three . but they were all in great request with him , and worthily aduanced by him . reason 1. valiant generals wel know , that honorable rewards and respect , put men vpon seruices , not more noble then difficult : and therfore saul proclaimeth & performeth a great reward to him that wil vndertake the combat with goliah ; by which meanes dauid came to the kingdome : and dauid himselfe afterwards being outbraued by the iebusites , propounded a most honourable reward to him who would first aduenture himselfe in that dangerous seruice . whosoeuer ( saith dauid ) shall smite the iebusites first , shall bee chiefe and captaine . and so came ioab to bee dauids chiefe captaine , and generall of his warres all his life . the like we read of caleb . iudg. 1. 12. whosoeuer shall smite kiriathsepher , and taketh it : to him will i giue achsah my daughter to wife . and othniel calebs younger brother took it , and with it achsah for his wife . thus as the sea in it owne nature is calme ; yet is raised vp and mightily stirred by violent windes : so are calme spirits raised and transported beyond themselues vnto noble designes , if incited by the hopes , and full gayles of honourable respect and recompence . 2. the god of heauen will not haue the faithfull seruice of men in any kind forgotten . nay , himselfe hath recorded in his owne booke ; the valour , acts , and faithfulnesse of many worthies of ancient ages ; neuer to bee blotted out from the eyes and memorie of posteritie . and by the same most oculate prouidence , the names , memorie , and vndying fame of infinite numbers more , liue in other ciuill records and chronicles of particular and seuerall ages , and nations ; and so are likely to doe till time shall bee no more . whereby what else can more fitly bee inferred then that inferiour and earthly gods ( the princes and potentates of the world ) should not digresse from so wise and vnerring a patterne : but rather study and set themselues some way to remunerate and promote euery noble seruice , and seruant , according to his worth and desert . 3. experience of all ages ancient and moderne , witnesseth that it neuer fares so well with church or common wealth : as when true valour is aduanced by the state ; and men of desert are aduanced , and graced according to their worth . whereas all things decay ; and the politicke body is in an apparant consumption ; when honours are cheape , and places of command are carried according to fauour , flattery , affection ; yea , or nobility it selfe without merit or desert . 4. it were an vnthankefull neglect of men of worth , who vnder god are the safest guard both of king , and kingdome : whose fortitude and faithfulnesse putteth them vpon any noble seruice neuer so difficult at the becke of their prince . such as those three hundred romans whom scipio africanus shewed to a friend of his ; exercising their armes , neare an high steepe tower leaning ouer the sea. there is neuer a one of all these three hundred ( saith he ) but if i bid him climbe vp that steepe tower ; and from the top of it cast himselfe downe into the sea , but he will readily doe it . adde hereto onely this , that no wise or martiall prince can neglect his walles and fortresses ; he will not suffer them to moulder or decay ; but will seasonably strengthen and fortifie them for his , and his peoples safety . but men of valour and seruice are the strongest wals and rampart of the kingdome . of whom we may say as abigails seruant of dauids souldiers . these men are a wall vnto vs by night and by day . so as the neglect of a valiant man , is as the neglect of a breach in the wal of the kingdome , or to passe carelesly a breach in the sea ; either of which is an inlet to destruction . now hauing opened the words , and shewed the iust reasons of sauls triall and choyce of his military men ; i will propound and prosecute but one obseruation from them which i conceiue proper not onely from the words , but for this our errand and meeting ; namely , to shew what honour god himselfe hath put vpon this military profession : as appeareth both in this text , and in many other passages of holy scriptures . here , in that he hath deputed no other to oder it then his own chiefe vicegerent vpon earth . for it is saul that by gods appointment ordereth all the designes and matters of warre . 1. sam. 9. 16. i will send thee a man out of beniamin , to be the gouernour of my people , and to saue my people . plainely implying that the indicting and proclayming of warre ; the choyce of men ; and the designing them to their seuerall places and offices , belongeth onely to the supreame prince or magistrate . and thus were the wars of israel euer at the command of moses , or ioshua , or of the chiefe iudge , or of the king for the time being . so moses as king in israel commanded ioshuah his generall to presse and chuse out of euery tribe a thousand men , to make vp an hoste of twelue thousand against midian . and great reason . for , 1. this is the most ancient order , and most naturall . the first battell that euer we read of was ordered by the kings : as the phrase , gen. 14. implyeth . the time when kings goe out to warre . 2. the care of the kingdome is committed by god to the supreame magistrate , to defend his people against the disturbers of peace : either within , by the sword of iustice : or without , by the sword of warre . rom. 13. 1. 11. 4. 3. it belongs not to priuate persons to mooue warre : for they may prosecute their priuate right , at the publicke tribunall of iustice . neither is it in their power to denounce a publicke enemy ; and none is to bee reputed a publicke enemy , till hee bee publickely denounced by publicke authority . neither is it in their power to gather assemblies and multitudes together ; which must be done in warre . much lesse to kill , and spoyle , euen an enemy without publicke warrant : for that is theft , and murder : except in sudden , and reserued cases , where the supreame magistrate cannot be consulted ; or where the law of god and nature maketh a man a magistrate in his owne case . it is obseruable that abishai might not by priuate reuenge defend the publicke and supreame magistrate , nor the publicke weale in him . hee must not reuenge shemeis cursing of dauid without dauid . hence was it that dauid shewed exemplary iustice vpon him that brought tidings of sauls death : though he also brought him sauls crowne , and his bracelets : yet because hee confessed hee helped to kill him , as it were to fauour him , in putting him out of his paine ; dauid slew him . and the same iustice hee executed on them that slew ishbosheth , sauls sonne , who raigned in israel against dauid : though by the fact the kingdome was peaceably settled vpon dauid : yet because it was by their priuate spirit : their pretence of loue , and respect to dauid in it , secured them not , but they must die for it . we must remember our sauiour his definitlue sentence . hee that taketh the sword ; shall perish with the sword . which wordes our lord vttered not to diswade or dishonour this noble military profession , ( as the franticke anabaptists pretend ) but to honour and heighten it ; as not belonging to priuate men or motions ; to weld and draw at their pleasure , without the commaund or concession of the supreame power . as augustine most iudiciously doeth comment upon that text. whosoeuer ( saith hee ) by his owne priuate motion is armed against the life of another , no lawfull power either commaunding him , or giuing him leaue ; he shall perish either by the sword of man , or else by the sword of diuine reuenge . but if wee consult other places of scripture we shall further obserue many passages , wherein the lord , of purpose aduanceth the honour of this noble profession . for , 1. hee hath by his owne word , and appointment prest out his owne people to warre . both by commandement to fight , and by giuing directions in fighting . the learned obserue that the iewes had two sorts of precepts ; and both from god concerning their warres . the former they called milcamoth mitsvah ; bella precepti : that is , warres of precept , commanded warres . as num. 31. 1. 3. the lord spake vnto moses , reuenge israel of the midianites . the latter they called mitsvoth milcamah , praeceptabelli : the precepts or iniunctions concerning warre . as deut. 20. are foure martial lawes concerning all their warres . 2. hee giueth his spirit to encourage men to fight : as gedcon , sampson , saul , thus behaued themselues valiantly , when the spirit of god came vpon them : that is , in an extraordinary motion and power . 3. hee teacheth mens hands to fight , and their fingers to battell ; so as such as are entred into this military schoole , are entred into gods schoole : and your proficiency heere is acceptable vnto god , and seruiceable . 4. hee pleaseth himselfe in that frequent stile . the lord of hostes , and calleth himselfe a man of warre : that is , an excellent warriour , exercised in warre , stout , skilfull , prudent , victorious . and this is not a title without the thing : for himselfe is in the field and fighteth the battels of his people . 2. chron. 32. 7. with him is an arme of flesh ; but with vs is the lord our god to helpe vs and to fight our battels . hee denominateth the warres against his enemies ; his owne battels . so abigail to dauid . thou fightest the lords battels , and his owne worke . cursed is hee that doth the worke of the lord negligently : and cursed is hee that keepeth backe his sword from blood . yea , he calleth the armies mustred , his sanctified ones , set apart by himselfe to military employment . isa. 13. 3. i haue commanded my sanctified ones , i haue also called my mighty ones for mine anger . in a word , the very chronicle or record of these warres , he pleaseth to owne and call ; the booke of the battels of the lord. the vse i will make of this consideration shall bee to excite and inflame your noble mindes , both to come in , and to hold on in this most worthy exercise so honoured of god himselfe . thinke not , ( worthy gentlemen ) that it is out of our element who are men of peace , to excite you to these honourable exercises of armes : for in the iewish campes and marchings ; the priests were by god himselfe appointed to sound the alarme with trumpets . and when they were to goe vpon a seruice ; one of the priests was selected from the rest ; to stirre vp the hearts of the souldiers by a sermon or hortatory oration , and so encourage them to the seruice : whom they called meshiah milcamah . that is , the annoynted of the warre . seeing therefore your desires haue appointed mee such a one at this time . let mee with your patience in a few words . first , incite you . secondly , counsell you and so dismisse you . 1. and first to incite and encourage you in this way , consider that of salomon . there is a time of peace , and a time of warre , and not a more constant vicissitude of day and night , of light and darkenesse ; then a continuall entercourse of peace and trouble . the fairest day may haue his cloud , at least is ended in a blacke and cloudy darkenesse . and hence hath it euer beene reputed the wisedome of a state in peace , to provide for warre : and to breed vp such in peace as may bee vsefull in warre : because preparations of warre are not both suddenly , and happily prouided : but being once well prouided beforehand ; not onely they preuaile in warre , but that there bee no warre : for who dare to dare or prouoke that people to warre , which is knowne to be expedite and ready to reuenge : whose same alone and tryed valour stinteth controuersies and quarrells . 2. the most necessary vse and end of military discipline enforceth it selfe vpon generos spirits . because nature brings forth but few meete martiall men ; but industry and institution breedeth many : neither can there bee any exercise for young and able men , either more noble then to bee disciplined in the vse of armes , to bee skilfull in their postures , in their marches , in their rankes , and readinesse for euery command : or more vsefull , seeing the skill and dexterity of armes both keepeth in awe the neighbour nations without ; and preserueth the peace at home ; which next to his peace with god , euery good man , and patriot must by all good meanes aduance ; whereas contrarily the neglect of this discipline is pernicious both at home and abroad . for when men at home waste their time in wanton , base , and esfeminate exercises ( by which they eneruate , and emasculate their spirits from manly atchieuements ) being called abroad to seruice are sit for nothing , but either to maime the publike designes , or else to mischiefe themselues or their followes by their lazinesse and vnskilfulnesse in the vse of their armes . 3. for your further incitation you want no examples , nor companions in your military exercises . if you could looke into heauen , you might see the angels great in power and skill ; those heauenly souldiers neuer out of the sield , nor their rankes . but you may looke vnto heauen and see the starres : the hoste of heauen fight in their courses and orbes , against the lords enemies . if you looke lower to the heauen vpon earth : the whole church vpon earth is in armes in the great military yard of the world : and is therefore called militant . and wee her ministers are all in our rankes the lords souldiers in a most hazardous sight , against all your , and our spirituall enemies . if you looke round about you , all the creatures are called the lords armies : and from them himselfe is called the lord of hosts aboue two hundreth and thirty times in the scripture : so as he must be out of all ranke that affecteth not this noble exercise . 4. you of this worthy society haue with you , and before you , ( beyond other bands ) the high commander in earth of vs all . our great charles , defender of our persons , and of our faith : who hath vouchsafed to become your generall and noble patron . you hath he specially honoured by giuing you your colours ; and by calling you his company . you hee yeerely encourageth with royall remembrance for the honour of your annuall feast and meeting . his highnesse hath taken you in vnto him , to encourage , to honour , to employ you on occasion : because hee hath seene you strong men , and meete for the warre . where will you find a more royall leader ? seeing now that the encrease , and flourishing of this military society , in number , in honour , and in gracefull exercises is the honourable desire of his maiesty ; is there any braue spirit that would not satisfie his prince in so noble , and easie a desire ? if dauid shall but wantonly desire water out of the well of bethlem : his three worthies , iosabam , eleazar , & shammah , will breake through an whole army of philistims ; and vnbidden , attempt a most desperate seruice , with extreame hazard of their liues . but here is no such hot seruice : nor to so little purpose , nor without the leaue , and leading of the king himselfe : who vouchsafeth to goe before you . 5. wee the subiects of the kingdome honour you as a strong buttresse of our wall . wee esteeme euery one of you , worth so many men as in time of seruice , and necessity , euery one of you are able to lead . we looke not on you as common souldiers : but as commanders , when euer any of you shall bee commanded . wee take you in to vs as wee doe gold , not by bulke or bullion , but by weight and worth ; esteeming euery graine of your valew and valour at the due rate and estimate . wee are more willing to behold a seemely appearance in your exercises marching vnder your colours in the field : then to see you marching to a feast : all which layd together may be as sharpe and steeled spurres to quicken euen dull spirits to affect and vndertake this so noble and necessary an exercise : wherein whosoeuer is wanting ( if ability and opportunity bee not wanting ) he may be sentenced to bee wanting both to his owne reputation ; as also to the honour , and safety of his countrey ; and to bee an offender against nature it selfe ; the light whereof denounced them to bee enemies who were wanting to the common wealth . so did great pompey esteeme them enemies that hauing power and opportunitie failed the publicke . 2. but ●ow forbearing to presse that point further . let mee adde a word or two of counsell ; and let it i pray you bee acceptable vnto you . i will commend you to god , when i haue commended a few precepts vnto your consideration . 1. the first of them is ; that seeing god and man doth honour you : you must also aduance your owne honour : both the honour of your persons , and the honour of this society . dishonour not your persons by vices , or disgracefull lusts ; feare basenes , swaggering , swearing , quarreling , drinking , rioting , and the like . remember that sinne and shame are by god tyed together with an adamantine chaine , and waite one on the other , as the shadow on the body ; and what god hath ioyned , you cannot sunder : the act of sinne as a wound is transient , but the scarre remaineth . dishonour not this society by negligence , idlenesse or slacknesse in your appearances : but giue your presence & attendance at your times appointed ; which is the sinewes and strength of your company . vphold the grace of your exercises , and better them , and your selues by them ; for to what purpose are you a company , or were your company , if it were not for your exercises . i haue heard that your worthy founder left you but two speciall rules and directions for the aduancing of the honour of your company . the former for the encrease , and vpholding of your band and society , by your weekely diligent appearance , without fayling in your set exercises . the latter for the vpholding of the band of loue , and vnity among your selues : auoyding carefully such jarres , and quarrels as might disioynt you , or make you fall off one from another . i haue heard also that both these rules haue beene forgotten amongst many of you : and especially by fayling in the latter ; you haue almost ouer thrown the former . yea my selfe haue beene an eye witnesse of your slender appearance , and sundry others to their griefe , and the dishonour , i had almost said the disbanding , of your company : which made me thinke of the complaint of vegetius , concerning the neglected military discipline of his time . but now amongst vs , saith he , the field discipline , i will not say languisheth , but is dead : neither is it euill , but none at all . so i may say ( but in no other respect but of your want of appearance ) your discipline hath many times beene , not faint , but dead ; not euill , but none at all . now therefore worthy gentlemen repaire your selues , your reputation , your company , and the honour and estimation of it : both by ioyning together , and peecing in mutuall and louing affections ; which will tye your persons together one to another : as also by ioyning your selues in seemely appearance vpon your exercise dayes . christ hath laid a straite law vpon you for the one : and you may lay a law by your ioynt consent vpon your selues for the other . that whosoeuer will be of the company ; hee may appeare so to be on the appointed dayes of appearance : or ( without an approued reason to the contrary ) make vp his presence by his purse . it were , i confesse , more praise-worthy to bee voluntaries in such noble actions ; then necessitated by compalsion : but it were pitty that that which should be the glory of our action , ( i meane the freenesse of it ) should become the ouerthrow of it . let therefore conscience to god , the seruice of your countrey , the honour of your king , the loue of religion , and true noblenes of minde bee a stronger tye vpon you ; then if you were pressed , and held by force vnto the action . looke vpon the state of this part of christendome ; tyrannized on by antichrists forces : behold the fury of the enemies against the churches euery where : take to heart the inundation and floods of misery and destruction let in vpon our neighbour churches ; so as the doue of christ can find no rest for the sole of her foote . call to minde what hath beene , and is the lot of our neighbour countreys : what the hopes , and the aymes of the enemy against our selues : and should not now euery able man fitted with conueniency , euen out of conscience , hold himselfe called by the face , and necessity of the times ; to prepare himselfe with skill in armes for the repulsing of such furious enemies : and for the defence of his countrey , his king ; and especially of the gospell , and religion of iesus christ. we read of a band of men following saul , whose hearts god had touched . who will say they were not called though they were not pressed ? show your selues such a band of men whose hearts god hath touched : and such as those two hundreth thousand men , who with amasa offered themselues willingly vnto the lord : that is , with a most free spirit to fight the lords battels vnder iehoshaphat . let not basenesse of minde , nor couetousnesse , nor idlenesse , nor priuate ends , nor priuate grudges , cause any either to keepe off , or to fall off , either one from another , or from the publicke action ; the vse whereof is so noble , and necessary . 2. the longer i haue beene in this first aduice , the shorter i shall bee in the rest . the second principle i would tender vnto you to aduance the honour of your company , is : that you be carefull both to feare god your selues ; and to draw in others among you that are religious and fearing god. the former , because all true valour and fortitude floweth from religion and the feare of god. by faith the iudges of israel were valiant in battell , and turned away the forces of aliants . this alone made eliah , the horsemen , and chariots of israel ; all warlike prouision , power and policy , without religion is vaine . and all valour , and courage , without grace and religion , is as a shadow without a body : or as a body without a soule . promote therefore by all your power , the power of the gospel first in your owne hearts , and then in your families , and then in your countreys . get grace , and be in grace with god : and then more are they , and more powerfull that are with you ; then any , or all that come against you . and next to this , get into your company men that feare god ; the more of them you can draw in ; the more happy and flourishing will your company be . such as these will intend the publicke , and not their priuate ends : their vertuous life will cast a lnstre vpon your meetings , their religious speeches and godly counsels will tend to edification . in a word , their holy example , course , and discourses will make your meetings fruitfull . cast but your eyes vpon your other fraternity , that noble societie of the artillery yard ; and obserue how god hath encreased their numbers , their renowne , and true honour : how they prosper in outward meanes , how louely , comely , and gracefull they are in their meetings , how dex trous and able for great seruices . and whence is it ? but ( besides the wisedome , valour , diligence , sobrietie , and pietie of their leaders , and captaines ) because one godly man hath perswaded , and drawne in another : so as many of the band are not onely ciuill and sober minded , but truly religious , and noted for men fearing god , to whom the lord hath entayled honour and prosperitie . him that honoureth me i will honour : but who so despiseth me shall be despised . let this perswade such as feare god to come in , and draw others affected as themselues into this exercise , a readier way to aduance your society , cannot be directed . 3. while you prepare your selues against enemies without ; know that you haue the greatest enemy within to grapple withall . this bosome enemy who is still at bed and board with you , you must charge against daily , watch him narrowly , & take him in hand betime , suppresse the risings of euill motions , be serious in this encounter you neuer want an enemy that you may neuer want exercise : if you find him not abroad , he will find you at home ; haue him necessarily you must , aut socium aut hostem , either as a companion or an enemy : but at the best a traytor . raise vp your whole power , & stand in compleate armour against this enemy : against whom ( seeing there is no hope of peace ) there is no hope but in armes . of al victories esteeme that the most noble to ouercome thy selfe : and hee ouercommeth himselfe , that ouergroweth his corruptions daily ; and standeth strongly in the strength of christ against his owne lusts , by whom he is more then a conqueror . valentinian the emperour at point of death said he most gloried in one victory amongst all the great triumphs & victories of his life , and being asked what that was : he answered , i haue conquered my most wicked enemy , my owne flesh , a noble conquest indeed . it is not hard to ouercome any other enemy if a man haue ouercome himselfe : but it is impossible for any other enemy to ouercome him . 4. in all vse of armes acknowledge the lord your highest generall . israel must put on their armes before the lord. so you must doe all in his presence , and by his direction ; and this will be an aw-band to keepe all in order . in other armies many things are done , which other generals know not , nor see : but this generall seeth all , heareth all , obserueth all . learne therefore in all your warlike exercises of israel : to march or stand ( as they in all their iourneys ) according to the mouing , or standing of the cloud . let gods word bee your watchword for your direction in euery thing : for then god is before you , his presence is with you , and his blessing shall bee vpon you for good , for honour , for safety , for victory and successe in whatsoeuer you shall put your hands vnto , according to his promise , who is truth it selfe , the mighty god blessed for euer . amen . finis . notes, typically marginal, from the original text notes for div a13562-e140 sponte it , trahendus tamen nisi eat . moneta optima quae precij & ponderis plurimum habet in parva mole . 1. king. 7. 21. notes for div a13562-e330 1. sam. 10. 24. 1 sam. 14. 23. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non grandes sed fortes . iudg. 6. ●2 . iudg. 7. 3. deut. 20. 8. galeatilep●res vires regni & et romani ●eminis fundamentum in prima detectorum 〈◊〉 ti●●…sistunt . nil metuit nisiturpen● famam . in linguae certamine seroces in praetor●isleones , in praeliis leporcs . pet. bles. vrbium suarū purgamenta . armis vicit , vitiis victus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. relation . mihi istic 〈◊〉 seritur nec metitur . etiamsi iis peritia 〈◊〉 tamen affectus aut fides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. polit. 4. cant. 6. 4. in pace decus , in bello prasidium . the lyon is strong among beasts and turneth not his head at the sight of any other . pro. 30. 30 hence it was the scutcheon of the victorious tribe of iudah : and christ is called the lion of the tribe of iudah , for his courage , and mighty victories . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re●i vrbes ●apient . adag . ● sam. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 chron. 11. 6. plutarch . non caret manibus civit as qua viris cincta est . lytur . 1 sam. 25. 16 note . military profession very honourable . the indicting of warre belongeth onely to the suprem magistrat . numb . 31. 5. non cuilibe fas aperire belli portas . 2 sam. 16. 16 , 2 sam. 1. 14. 2 sam. 4. 10. 11 math. 26. 52. priuate impetu nulla ●egitima potestate iu●ente , vel cōcedente , peribit vel gladio humano , aut gladio vindicta diuina . iudg. 14. 6. & 19. 1 sam. 11. 6. psal. 114. 1. exod 15. 3. 1 sam. 25 28. pr●lia domini pr●liaris . ier. 48. 10. numb . 21. 14. application numb . 10. ● . deut. 20. 2. vnctum belli . eccles. 3. non solum in bello valent , sed ne sit bellū . bellam samae profligant . p●ucos viros fortes natura pro●r●at . patria proximo à d●is gradu est . luke 2. 2● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iudg. 5. 20. 2 tim. 2. 3. communis vtilitutis derel●ctio contra naturam est , cic. de offie . pro hostibus se habiturum qui reipublica defuissent . once a wound euer a s●arre , prouerb . exercitus dicitur quod meli●r fit exercindo . varre . non ut conuicium faciam , sed medicinam . lipsius . disciplina hodie a●id nos non dicum languet sedobiit , neque mala est sed nulla . 1 sam. 10. 1● 2. chro. 17. 16. hebr. 11 malum nascens facilius oppr●mitur . foris hostem si non habes , inuenies domi . liuy . vincit seipsum qui proficit in melius . in●micoru● nequissimum de vici , car nem meam . armati coram domino . numb . 32 29. iosh. 1. 7. tvvo sermons the one a heavenly voice, calling all gods people out of romish babylon. the other an everlasting record of the utter ruine of romish amalek. by thomas taylor, preacher of the word at redding in berkshire. taylor, thomas, 1576-1632. 1624 approx. 108 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a13558) transcribed from: (early english books online ; image set 18781) images scanned from microfilm: (early english books, 1475-1640 ; 941:7) tvvo sermons the one a heavenly voice, calling all gods people out of romish babylon. the other an everlasting record of the utter ruine of romish amalek. by thomas taylor, preacher of the word at redding in berkshire. taylor, thomas, 1576-1632. [8], 35, [3], 26 p. printed by i[ohn] h[aviland] for iohn bartlet, and are to be sold at the golden cup in the gold-smiths row in cheapside, london : 1624. printer's name from stc. 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2004-10 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion two sermons : the one a heavenly voice , calling all gods people out of romish babylon . the other an everlasting record of the utter ruine of romish amalek . by thomas taylor , preacher of the word at redding in berkshire . london , printed by j. h. for iohn bartlet , and are to be sold at the golden cup in the gold-smiths row in cheapside . 1624. to the right honovrable , right worshipfvll , and worthie knights and burgesses of the lower-house of parlament . in most humble sense of mine owne unworthinesse , which holdeth no comparison with the height of your authoritie , place , judgement , and learning ; i have emboldned my selfe to present unto your wisdomes , this voice from heaven , calling all the people of god out of babylon . for what voice can be more worthie of audience , than a voice from heaven ? what voice more seasonable than this , amongst the grave consultations of the most important affaires , and weightiest causes of god , of his majestie , and of this flourishing kingdome ? or who more fit to heare this voice directed to gods people , than you , the representation of all the people of god in this kingdome ? you , i say , who sit in the places of your worthie predecessors , by whose consent and assent , with that higher and honourable house , the whole kingdome was formerly set out of babylon , so farre as ( by the blessing of god ) now it is . god will without mee ( saith ioseph ) speake for the life of pharaoh ; and without mee effect all his good purposes for the prosperitie of his majestie and his people : and you , without mee , well know the managing of the weightie businesses which you have in hand : neither can my candle adde any light unto your sunne ; onely having begunne to speake , let me finde grace in your eyes , and pardon to encourage you in the doing of what you doe . your wisdomes know , that what were the two studs of the house in which sampson played , that is , religion , and iustice in the common-wealth , if they be pulled downe or shaken , the church and common-wealth fall together , and all under the fall must needs perish : of the two , religion claimeth our first and chiefe care , as intending gods glorie more immediately , and mans good , not temporarie chiefly , but eternall . and therefore , whereas heathen governors could provide for the observation of the second table , christian governors , as the gates of the world , lift up their heads , that christ the king of glorie may enter in among them . and all godly parlaments ( whereof we have not a few examples in scripture ) first setled the causes of god and religion , and then the causes of the king , and of civill iustice , as all the companies gathered for the lords battels , must say on everie side of the host , for the lord and for gideon . now of all the great and important causes of god , which can be offered to your tractation , none is more weightie than the subject of this little treatise , none more neerely concerning your selves , to whom the care of your brethren is now committed , as benjamin was by his father to iudah ; and on whom ( next to his majestie , the breath of our nostrils , and that higher and honourable house ) the care of all our safetie is now laid . and as all the voices of the land have made you the eyes of the land , so are all the eyes of the land held upon you , to helpe us against these babylonians , who have beene and are so busie to bring us backe into our former babylonish captivitie ; and to oppose your selves stoutly , with our darius , against these adversaries of ierusalem , who like the midianites , have too long troubled us with their wiles . and because the planting of christs kingdome is the onely meanes to supplant the kingdome of babylon , and the breath of christ can onely blast the hopes of antichrist , a readier way cannot bee devised to effect this voice from heaven , than to provide that the knowledge of the sonne of god may bee propagated thorow the land , and that the blowing of the rams hornes of the gospell may lay downe the wals of this romish ierico even with the ground . if your wisdomes should send men over the kingdome , as moses did the spies , to search the land of canaan , they would bring you backe a true report , that a great part of this kingdome still lieth as a barren wildernesse , destitute of the blessed means of grace , and that many great parishes are as the mountains of gilboa , on which the sweetshowers and raines of the gospell fall not , or verie seldome ; neither doe the happie dewes of holy doctrine fall on them in their night , nor the beames of the sun of grace dart upon them in the day . these faithfull messengers would informe you , that all this waste and untilled ground is left for the babylonians , for seminaries , priests , and iesuites to inhabit : that these parishes are the verie thickets , in which these snakes and vermins hide themselves , who beare nothing about them but poison , treason , and seduction . that these places of such blacke and reigning ignorance , lie open to spoile and hazard , to be drawne easily away , by the poysoned breath of the most sottish priest , not to poperie onely , but even to rebellions and treasons , which for most part arise out of ignorant and blinde zeale . and now who knoweth whether the supply of this want , and the remedie of so great an evill , bee reserved for the crowne of his majesties age , and the eternall renowne of this honourable parlament ? so noble a worke requireth no lesse noble an agent : such a glorious and famous act well suiteth with him , who , for wisdome and understanding , is the glorie and fame of the whole earth . and now , noble and worthie gentle-men , god forbid that you should not take to heart the miseries of your brethren wanting food , who behold our lord iesus christ more grieved in spirit , to see his country-men want preachers , than when hee saw them in bondage under the romans . god forbid that you should sinne against god , and not bestirre you by planting the true knowledge of god , to pull downe the strongest pillar of poperie , that you should not move everie stone , for the beautifying of bethel , for the setting open of the gate of heaven here upon earth , for the establishing of gods pure worship , and for the removall of everie scandall , and advantage of babylon . goe on therefore ( worthie men ) in the lords strength , open your mouthes for the dumbe and silent , and be faithfull mediatours for the kingdome of christ , as you desire him to be a faithfull mediatour for you in the kingdome of his father . and from hence would arise another happie fruit , wherein the glorie of god and his gospell would shine out in great brightnesse , to the infinite disappointment of these babylonians ; namely , a more religious and conscionable observation of gods holy sabbaths ; whose honour is wofully violated , not without the great scandall of our religion , by ordinarie travels , both by land and by water . oh that your wisdomes would earnestly move our highest terrene majestie upon earth , for the sabbaths of the high god , that gods house might be frequented , and that the wayes of sion may be beaten on the lords day , and not the high wayes thorow the kingdome . what an advantage were it towards happinesse , if men carelesse of their owne salvation , were straitly bound to the meanes of knowledge ? what an advantage towards your present errant and busines●e ? for as the fourth commandement , concerning the sabbath , is set in the middle , as the heart of the lawes of god , sending life and vitall bloud into them all : so it is the sinewes of all the lawes of men , without observation of which , all other good lawes will bee but as the seven greene cords upon sampsons armes : headstrong and impudent sinners breake thorow them , as easily as sire thorow flax , because the sword of the lord and of gideon goe not together . what need i here adde more to so intelligent persons , but my prayers , that you would plead this cause of his in earth , who pleadeth yours in heaven , and who will requite it seven fold into your bosomes ? and wheras the babylonians have mightily increased of late in their hopes , numbers , and strength , not onely those forraigne frogs and locusts , the priests and iesuites , have in great armies invaded our countrey , but our home-adversaries have greatly multiplied , and recusants risen up everie where with great hopes of raising up the ruinous wals of ierico againe : we ( fearing left these sonnes of zerviah may grow too strong for us ) doe trust and pray , that your wisdomes ( seeing the matter of religion growes somewhat more doubtfull than formerly , not by increase of papists onely , but by swarmes of atheists , ready to take the strongest side ) will set a jealous eye over those ancient enemies and disturbers of the peace of the gospell , and provide that these frogs may be taken away from us and our people , and confined to their owne sea , and rivers ; for the heaps of them stinke in the land : that their merchandise be vendible no more , that their base coines bee no more currant amongst us ; nor such strange children ( brats of babylon ) nourished any more amongst us , unlesse they will doe as the kenites who joyned to the iewes , and dwelt among them , only to learne the lawes , worship , and institution of the iewes more skilfully . looke backe , worthy gentlemen , upon the zeale and former love of your famous predecessors , who pulled downe the nests of these antichristian birds : and hating neutrality , and thoughts of reconciling two such contrary religions ( which as iron and clay can never be tempered together ; ) awaken your zeale , to make the hopes of babylonians utterly to perish , of ever recovering their kingdome againe in this kingdome . cause the uncleane birds that flutter againe about us , with some hopes to roust and nestle among us , ( if that only would serve their turnes ) to know the prudence and circumspection of so grave , wise , and godly a senate , who are skilfull not only to devise , but also to revise and revive the good and wholesome lawes enacted , and now strengthned , for the preservation of his majesties person , for the prosperity of the gospell , the flourishing of this kingdome , and the utter subversion of babylonish confusion in the same . in this great worke against antichrist , shew your love to iesus christ. if ever you will doe him an honourable service , this is the time ; it may be the whole course of many of your lives cannot doe him so much pleasure : seeing none of you know whether you shall ever attaine such an opportunitie . many other excellent services you may performe to the honour of god , and good of your countreys , as you are godly men : but now you are to serve his providence , and set up his glory in those high offices which only parlament men can performe . god who sitteth in the midst of gods , sit with you all in this high consultation ; that of both your houses may be said , i●hovah shammah , god is there . that this convention may be remembred from one future generation to another ; that your noble acts in it , may bee like the acts of god , which are most perfect and happy at the last : and that thence you may reape an happy harvest of glory from him , and with him whose glory you have aimed at , and to your powers upheld and promoted : in whom i rest , in all humble dutie and service , tho. taylor . errata . pag. 6. l. 11. reade ethnick rome . pag. 6. l. 18. reade and became christian. pag. 17. l. 18. reade sent . pag. 19. l. last , reade to the third sort . pag. 25. l. 3. leave out here asa. margent , 2 king. 25. pa. 27. l. 11. reade 2. branch . pag. 5. mar . for alcusan , read alcasar . revel . 18.4 . come out of her , my people , that yee be not partaker of her sinnes , and that ye receive not of her plagues . when easterne babylon was to be destroied for her cruelty and oppression of gods people the jewes , the lord graciously warneth the godly in babylon to get out from her , lest they also should be wrapped up in her destruction : and when westerne babylon is to be destroied for her cruelty and oppression of gods people among the gentiles , the same lord , looking backe to the same prophecie , upon the same occasion , repeateth the same admonition ; and urgeth the same reasons , to the same persons , for the same end ; that they might be safe in the destruction of the same city babylon in a mystery , as appeareth by comparing the second verse of this chapter with this fourth verse . the parts of the verse are two : 1. a commandement , come out of her my people . 2. the reasons two-fold . 1. lest ye partake in her sinnes , 2. and receive of her plagues . every word calls for attention . 1. if we had a voice from heaven ( will the worst say ) we would heare and obey : now here is a voice from heaven . 2. a commanding voice of god , requiring simple and speedy obedience ; come out of her . 3. a voice directed to gods people , among whom it may presume it selfe welcome . 4. gods people obey for love of vertue , and may not partake in babylons sinnes . 5. even their dulnesse of flesh must be quickned by feare of punishment , and take heed they receive not of her plagues . if you shall as gods people , welcome this heavenly voice , and shall please to lend me your christian attention , i will so succinctly , as i may not be obscure , open the parts , first the commandement , and then the reasons , which will furnish vs with such variety of matter , as wee may remit tedious both disputes and discourses , to other auditories . 1. in the commandement are , 1. the persons to whom it is directed : my people . 2. whence they must depart , from her . 3. how they must depart , come out . my people . 1. note , babylon is not a city of god , yet in babylon is a people of god , for the church is catholike , and though babylon cannot be the catholike church , no more than a finger can be an hand , or an hand the whole bodie ; yet in babylon are some members of the catholike church . babylon a wicked place , destinated to destruction , yet god hath some of his people hid in babylon , for whose sake babylon holds the word of god , though obscurely , and baptisme in substance , though very corrupt . they aske us , where was your church before luther ? we say , even in babylon among themselves . why doe they hout at our answer as insufficient , and not first contest against this voice from heaven , or blot this text out of the booke ? 1. babylon is cast off vnto destruction ; but the lord is not unmindfull of his people in the common perdition of babylon . farre be it from him to doe this thing , to slay the righteous with the wicked ( saith abraham ) shall not the iudge of all the world doe right ? such is his faithfulnesse and care over his people , who are in covenant with him , as they shall see him finde out a time , which shall put a difference betweene him that sweareth , and him that feareth an oath ; betweene him that feareth god , and him that feareth him not . 3. babylon is hastning to destruction , but shall not be destroied , before gods people in babylon be called out for their safety . hee warneth lot to get out of sodome , that he may not perish with the sodomites . he warneth the congregation to get away from the tents of corah , he warned his elect by a voice in ierusalem , saying , migremus hinc , so as they fled into little pella , before the destruction of the citie ; for though his iustice be never so fierce , yet he remembreth mercie in iustice , and will rather by voice from heaven ( as here ) warne his children , than their safety shall not be provided for . 4. gods people called out of babylon , heare and answer the call , and therefore they are not gods people that stay in babylon : they only stay in babylon after the call , whose names are not written in the booke of life , and of the lamb , and who are to be rolled up in the common-destruction of babylon . secondly , whence must gods people depart ? from her , that is , babylon . as the church of christ is described by a woman , rev. 12.1 . so is the synagogue of antichrist , revel . 17.1 . againe , as christ , the head of his church , hath a city for his seat and throne , which is called ierusalem , which was a type of the church of god ; so hath the head of this antichristian apostasie , his seat and throne , which is called babylon , that great city . now because it is granted on all hands , that babylon is the seat of antichrist , it is worth inquirie what this babylon is . the papists would have us to seeke for antichrist every where but where hee is , and have sought to leade us aside to many conjectures . some of them tell us that by babylon is meant the wicked world ; but that cannot be , for then when babylon falleth , the world shall fall , which it doth not ; for how could the merchāts bewaile her fal , unlesse they wil say they must moane her in hel ? 2. neither is the wicked world the seat of antichrist , for he must sit in the temple of god , which is not the whole world . 3. neither are the people of god called out of the world , but in a spirituall sense , whereas here is also a locall egresse out of babylon commanded . some of them say , that the easterne babylon in chaldea is meant , but as truly as the former . for 1. that was fallen a thousand yeeres before , and how could gods people be called thence in s. iohns time , where they had not beene of a thousand yeeres ? 2. this babylon had rule over the kings of the earth in s. iohns time , and therefore must needs be that state and monarchie which then stood at rome , and not that which was fallen in the chaldean babylon . 3. this babylon was not that in the letter , or babylon indeed , but babylon in a mysterie , that is , a state or citie which resembled babylon . some of them confesse the truth , that by babylon here is meant rome the westerne babylon , convinced partly by that plaine description of the woman sitting on seven mountaines , having seven heads , which were seven kings , or seven kindes of governments ; partly by the moments and weight of reason , and partly by the confession of so many fathers , who all speake as plaine as we , that rome is babylon . but though the iesuites at this day seeme to speake with more judgement , yet with as little ingenuitie ; for to defend their pope and citie , they would shift it to ethnicke rome , which is without all colour of truth . for 1. this babylon is the seat of antichrist , which i thinke rome was not . for if ethnicke rome were the seat of antichrist , then could not antichrist sit in the temple of god ; and then were antichrist already come long since , which they denie , and all their fable of antichrist quite spoiled . 2. the fathers acknowledged babylon to be rome in their time , many yeeres after it had ceased to be heathen , and christian. 3. neither can it be proved that the christians by vertue of this commandement departed from old ethnicke rome , but continued constantly enduring all those bloudy persecutions raised by those heathen emperours . wee conclude therefore , that by babylon is meant here not rome pagan , but rome papall . q. but why is rome called babylon , and not rome in plaine termes ? a. besides many reasons which might be given both from the mysteries of prophecies , and from the purpose of god , who would by leaving some things obscure , exercise the mindes and diligence of his people : here rome is called babylon , for the similitude and resemblance with it , so as one egge is not liker another than rome and babylon . for 1. they are like in pride and power . easterne babylon was the seat and head of the monarchie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so the westerne babylon ruled over the kings and kingdomes of the world . both sate as queenes over the world ; both dwelt upon many waters ; both swelled in magnitude and greatnesse beyond all measure ; both alike potent , saith orosius . 2. they are like in perfidiousnesse and treachery . babylon was a citie estranged from the covenant of god : so is rome , once in covenant , and married unto christ , but after breaking her faith by her horrible whoredome and idolatries , shee can call christ no more ishi , nor christ can call her ammi : and though shee can shew baptisme , and rehearse the creed and ten commandements , ( as an harlot can shew the mariage ring ) yet is shee a wife no longer . christ hath given her a bill of divorce , and who so marrieth her that is divorced for adultery is an adulterer . hence is this papall babylon called the great whore , the whore of babel , the whore that sits on seven hils , and no other whore else in the world doth so , for many iust reasons . 1. as an whore is an apostate from her conjugall faith , and plaieth false with him whom shee professeth her husband ; so this whore of babel , once married unto christ , is now joyned to another husband the pope , who claimeth to be christs vicar , the husband of the church : as if an husband must needs have a vicar ; or as if he can be honest that is vicar to an husband ; or shee chaste that admitteth a vicar to her husband . 2. as an whore inveigleth all shee can by meretricious arts , shee draweth in the young man by her flatteries and subtleties , but most of all shee allureth great persons to folly for great rewards : even so this whore of babel seduceth by craft , and in a mysterie , all whose names are not written in the booke of life ; but especially shee hath inveigled the kings and princes of the earth to commit fornication with her . 3. as the harlot loveth the darke , and seeketh the twilight ; so this whore of babylon flieth the light of the scriptures , and loveth the darke night of ignorance . what else is the mother and nurse of their devotion but ignorance ? where doth romane religion dominere , but over ignorant countries and persons ? where doe priests and iesuites sculke and lurke but in dens and thickets of ignorance ? when doe these owles and bats flutter abroad but in the twilight ? egypt covered with darknesse , was covered with locusts and frogs , but goshen having light , was rid of locusts and such vermines . 4. an whore exhausts a mans substance , and brings him to a morsell of bread : so the whore of rome hath by cunning , and for things not worth thanks , exhausted the chiefe treasures of kings and kingdomes . her peter-pence gathered by tyrannie and hypocrisie , have equalled the kings tribute ; an unsuspected witnesse of her unsatiable gathering , is that orbis in urbe , that world of wealth , which that great citie hath robbed the great world of ; and yet as was said of paulus 3. eius avaritiae totus non sufficit orbis . 5. an whore enervates and weakeneth the strength , and seeketh the precious life of a man : shee consumeth the flesh and the bodie , saith salomon . so this whore of babylon hath weakened all the power of princes in their owne kingdomes , claiming all their authoritie , crowns , laws , and making them but her vassals to execute her designes : which if any of them thinke unreasonable , then by all false arts , positions and practises , shee hunteth the precious lives of such princes , sometimes by her owne emissaries , and sometimes by their owne subjects ; armed with fraud and force , with dags and daggers , with poisons or powder-plots . and what difference , saith mariana , whether thou killest him with poison or stab ; there be many examples ( saith he ) both ancient and moderne , of enemies killed this way . 3. they are like in state and condition . babylon signifieth confusion ; and in both was a confusion of tongues , that one could not understand another . and in both a confusion of vices , and a chaos of all filthinesse : similia mala , saith orosius , sinnes of highest degrees against god and man : for what else can be expected of a people left by god ? what else but a chaine of sinne reaching up unto heaven , in that state the head of which is the man of sinne . i may not now rake in this sinke , hee had need have a vizard on his face , that should speake or heare of babels filthinesse : the best way to expresse the filth of ordure , is quickly to cover it : therefore i will imitate the painter , who to expresse the deepest sorrow that might bee , did cover the partie with a veile . 4. they are parallel in their ruine and miserable destruction , which in both is , 1. certaine . 2. totall . 3. finall . 1. of both was said , babylon is fallen , babylon is fallen , the present tense for the future : and ingemination or doubling of the prophecie , noteth the certaintie of their ruine . 2. both babels must be turned to heapes , both of them must be burnt , mountaines turned into ashes : as the kings did to that babel , so shall the ten kings hate this whore , and leave her naked , and eat her flesh , and burne her with fire . 3. both of them shall be finally destroyed , never to be recovered againe . both of them shall bee as a milstone cast into the sea by the angell , never to be lifted up any more . both of them must be destroyed as sodome and gomorrah , which were never recovered . in neither of them shall be found bridegroome or bride , the sound of milstone , or light of a candle , or any craftsman ; and therefore shall neither of them bee inhabited by man any more , but zim and iim shall dwell there ; and the ostriches shall dwell therein ; but never shall sonne of man remaine there any more , neither shall babel ever rise from the evill . object . but how unlikely is this , that so strong a staffe and beautifull rod should be broken to peeces ? and we will be readie to say with mary , but how shall this be ? i answer , as god rained a shower of fire and brimstone upon sodome , which was as the garden of god , and turned her to ashes suddenly ; so will he raine a great shower of haile , like talents of lead , vpon babel . and as the faire sun-shine morning could not save them ; no more shall the faire sun-shine of prosperitie save these , for god which condemneth her is a strong lord. having declared who is this babylon , and why : now we come to the third branch of the commandement , come out of her . as by babylon , we meane not only the walls , and plot of ground , on which the citie of rome standeth , but the whole papall state and religion ; so the heavenly voice enjoynes all the people of god , both a spirituall and corporall egresse from them . in few words take into our view , 1. the matter . 2. the maner of our departure . first for the matter , all gods people must depart from the romish church , both in iudgement and affection . 1. in respect of spirituall presence we must depart , 1. mente . 2. manu . 3. corpore . in iudgement we must renounce their doctrine , faith , worship , and whole religion , so farre as it differeth from the scriptures : and the harmonie of confessions of the reformed churches agreeable to the scriptures . we must also in our iudgement renounce all romane power executed by the pope and his clergie over the scripture , over princes and their subiects , and over any other churches without their owne precincts . in our affections we must give our hearts to the truth of god , and detest and damne to hell their blasphemous doctrines , their hatefull idolatrie , grosse superstitions , wicked manners , and the detestable courses of that wicked citie and state ; contrary to many polititians , who give us their presence , but their hearts are in babylon : christ hath the shell , but they reserve the kernell for antichrist . 2. wee must depart from needlesse association and assistance : how can we strike hands , and embrace amitie and societie with such as have broken off with god ? how can iron and clay temper together ? what societie betweene light and darknesse ? what agreement betweene a member of christ , and a limbe of antichrist ? how can any of gods people say , thy person shall be mine , thy estate shall be mine , thy children shall be mine ; but thy god shall not be mine , thy religion shall not be mine . and for assistance we may lend babylon no hand to uphold her , we are commanded not to seeke the prosperity of babel all our daies , because the lord hath divoted her to destructiō , but especially those , whose hands and swords god hath sanctified to this purpose : whensoeuer god shall put it into their hearts , they want neither charge nor calling to reward her as she hath rewarded them : as she hath levied forces against the princes of the earth , so must they levie forces against her ; and the cup of death and wrath which she hath filled to them , they must fill her the double . 3. we must depart corporally from them , even in respect of place and habitation . if an house be ready to fall , it must oppresse all that are under the roofe . if a citie be summoned to warre by the sound of a trumpet , carefull men will desire to leave that citie . or if a citie be infected with a raging pestilence , we need not perswade men to flie forth of that danger . here is a ruinous state ready to be made an heap . shall the little mice , by naturall sagacity , presage the ruine of the house and flie ; and shall we stay till we be oppressed under the ruine ? the lord hath proclaimed open war against this rebellious city , and shall we stay the mounting of the canon ? no where can a man bestow himselfe in popish countries , but he shall meet with that poysoned aire , a thousand times more infectious than ever was any citie with most hot pestilence , and can any man be safe , casting himselfe upon such adventures ? secondly , for the manner of our departure from babel , we must come our , 1. cito . 2. longe . 3. totaliter . 4. finaliter . 1. wee must depart hastily . lot was commanded to hasten out of sodome , and prolong no time , because the danger was neere ; delay which is in all things dangerous , may here prove desperate , and therefore we are commanded to fly out of babel : which is a swift motion beseeming gods people in their obedience ; and because of the neerenesse of the danger unto them . 2. we must depart farre from babel , even as farre as may be . many are afraid to offend the babylonians by departing too far from them . but as moyses calling the congregation from corah and his complices , said , i pray you depart from the tents of these men , and touch nothing of theirs , lest yee perish in their sinnes ; so we must pray , to have no societie or comporting with romish babylon , in her heresies , idolatry , or superstitions , for this were not to depart far enough from them . 3. we must depart wholly , thy selfe and all thine . when lot was called out of sodome , he is willed to call and carry out with him all and every one of his kinred , his wife , his children , his sonnes in law , and all whom he loued . and moyses calleth not only the head of families from corah , but their wiues , sonnes , and little children : we may not thinke our selves departed from babylon , unlesse our wives and children be departed with us . he is but halfe departed whose other halfe is a recusant , neither can a man of reason thinke him departed , that sends his pawnes , his sonnes and daughters , for education in popish countreys . 4. this heavenly voice would have us depart finally , never to returne more . lot must not depart out of sodome to looke backe againe : nor out of egypt with the israelites , to turne backe after the leekes and onyons ; nor with spalato , run backe to babel when we have fild our purses , nor for rumor of danger turne away from the truth received : for suppose god should kindle a fire of persecution in his church , this were but a fire of triall and castigation , whereout the lords golden vessels should come out onely brighter and better . but if we returne to babylon , there is nothing but a fire of destruction and finall ruine , to burne up such huskes and chaffe , as wanting substance of grace , are blowne away with every wind of doctrine , every blast of change , and every shadow of turning . i had now come to the second part of my text , if there stood not three sorts of men in my way , to whom i must in few words apply my selfe and this part ; and being men of no good qualities , i will make what haste from them i may : the first sort of these are romanists , the second separatists , the third apostates . the romanists cudgell us for departing from rome ; the separatists lay load upon us for not departing from babylon : can both their blowes fall right ? the papists tell us with great audaciousnesse , that wee are schismatikes , and heretikes , because wee have departed from the catholike church ; and keepe out of the lap of our mother church , yea out of the arke , out of which is no salvation . but our text hath taught us that wee are not departed from the church of christ , but from babylon . neither can they prove us schismatikes for departing from them , whom we can easily prove to have departed from christ by a generall apostasie , contrary to the whole kingdome of christ , onely fit for antichrist the catholique heretike . neither are we departed from our mother , but from the mother of whoredome , and we may not mingle with harlots . 3. neither of our owne head , but by this voice from heaven . 4. our dutie bindeth us to avoid her sinnes , and our safetie to avoid her plagues . let them bring vs a text or voice from heaven to bring us backe againe , and we will returne ; but texts of scriptures and heavenly voices cannot be contrary to themselves . 2. the separatists say we are in the midst of babylon , our assemblies are antichristian , our selves no people of god , because we leape not over the pale , and fly out with them . but first , they have not , nor can prove the church of england to be babylon , unlesse babylon be in covenant with the lord , and hath both the deeds and seales of that covenant , to shew in all the substantiall parts of them rightly administred according to the institution , and now standeth to the determination of the scriptures in all things ; for thus doth the church of england , but not so babell : and therefore we are not scarred with the windy termes of false worship , false ministry , bowing downe to traditions , or denying the power of christ in ruling his church , which is both preached and defended happily amongst vs. 2. they have not , nor can prove that christ hath given us a bill of divorce , as he hath to babel , or that the reformed churches have separated from us , as they have from babylon . as for their discoveries , what hath a schisme of private men to doe to excommunicate whole churches ? or why get they no churches to joyne with them ? or if they could get all the reformed churches to them , we expect orderly admonition before rash excommunication . for if a private man must be admonished twice or thrice before excommunication , much more may a whole church expect it . 3. we are come out of babylon by gods blessing , in that we have pulled downe the temples of their idols , in that both in substance of doctrine and sacraments , our ministery agreeth with the scriptures ; the head of dagon is cut off , his stump cast downe , and cast out ; and we labour in purging away all the scent and stinke of him , so far are we from worshipping the beast , or receiving his image . 4. we cannot therefore separate from the church of england , but we must goe out from the true church of god , and from the spouse of christ , who acknowledgeth christ for her head and foundation : and by beleeving in his righteousnesse alone , is made a member of his body . no reason will serve these unreasonable men , for then i might now get from them : but their importunity staies me to answer one objection , and so i will leave them . obiect . but what a number of corruptions have you , an heape of mens traditions , which christ never acknowledged , but bred and borne in babylon ; and what a number of gods ordinances doe you want , which a true church of christ cannot want , and can you be a church of christ ? answ. 1. was not lot got out of sodom when he saw the smoke of the citie ? if it were granted then , that a little smoke of the citie did trouble our eies , must it follow that we are still in the midst of babylon ? 2. they point us to some corruptions and errors , to which i say : 1. let them shew me a soyle in the world , where wheat groweth without some chaffe , and i will goe with them : but that is not at amsterdam . 2. none of the corruptions which they falsly terme , are of that high nature as to call for a personall separation , because none of them are fundamentall . the least corruption that we can certainly espie , which yet is not in constitution , but in execution , we must separate from , in iudgement , in affection , in practise , but to separate personally for any error not fundamentall , let them teach it them to whom all errors are alike , but we may not be so dull . 3. our church being ioyned to the head iesus christ , and retaining the vitall parts of the word and sacraments ; neither if wanting of something which should be present , nor if remaining something to be cast out , can thrust her from the right and title of the church of god , but is in essence and being a spouse of christ. for example , cut off both a mans armes , both his legges , cut off his eares and nose , now he wanteth many things which a man should have , but yet so long as the head stands alive upon the body , and other vitall parts remaine , he is indeed a man , although a maimed one . againe , suppose a man had ten fingers on an hand , or three armes , or suppose an hand stood where the foot should stand , or the mouth were set in the forehead , here were a great aberration and confusion against naturall symmetrie of a mans body ; yet hee is a man , though a very deformed one ; whereas , where there is no head , or no union of members to that head , there were no body , no man : so whatsoeuer they can say , though falsly , is wanting in our church ; or whatsoever they say is redundant or superfluous , she being founded on christ her head , and truly dispensing the word and sacraments , they cannot overthrow her being of a true church of christ. 4. to conclude with them , some things make to the being of a church , some to the comelinesse and well being of it : if their nimble eies could finde never so many abuses not fundamentall , all these shall only make to the disgrace and vncomelinesse of the church , but shall never overthrow the being of it . whatsoever we want , let not god want his praise , nor we thankfulnesse , that we want not that whereby gods people may enioy the ioy of their salvation . and this may serve for answer to those separatists , if all the corruptions they charge us with were truly obiected against us , as they are not . 3. to the three sorts who goe away from us to babylon , because they were never of us ; would to god they would timely consider . 1. if the lord be so earnest that his people which are in babylon , should fly out of her ; it cannot but be too preposterous and desperate for those that are gotten out to run in againe . 2. that if it be a signe of the lords people , to depart out of babylon ; it must needs be a signe of him or her that is not the lords , to run into her , and so to continue . 3. what is the fearefull hire of apostasie and apostates , of whom the spirit of the lord speaketh lothsomely as of dogs and swine turning to their vomit and wallowing . what can be the expectation of such , as forsaking the sound profession of the gospell , fall away from christ to antichrist ; but the most dreadfull doome which is to be awarded against the lords most cursed enemies ? 4. that they sinne without a cause , which aggravates the sinne : nay against so cleare a light and truth enacted , protected , crowned , and in these daies after 70. yeeres of the sunshine of the gospell , which hath beene the best time the gospell hath had in the world for so long together , this thirteene hundred yeeres ; so as for our meanes we might have beene as stable as rocks upon our rocke and foundation . 5. that they sinne against a speciall commandement of god , yea against a voice from heaven in this text ; they cannot say in the day of the lord they were not warned . lastly , because they love to looke upon pictures , now leaving them , i will leave with them an emblem of such gracelesse apostates as themselves : when israel was in the wildernesse , god gave them a daily harvest of mannah from heaven , but they grew weary of the lords provision , they remember the garlike , the leekes , and onyons of egypt , and backe they will to egypt in all haste : but all the while they remembred not the oppressions , tyranny , stripes , labours , sighs , burdens , the bricks and fiery furnaces . so doe these looke after the pompe , pride , wealth , and liberty of romish egypt ; but remember not the miserable servitude and bondage , and their tyranny upon their consciences ; they remember not their traiterous doctrines , their miserable attempts against kings and kingdomes , their furious fires , their perfidious massacres , their bloudy inquisition . they remember not what comfortlesse hopes that doctrine and religion will afford them in the day of their death ( for there 's no understanding papist dare trust unto it ) and yet looke backe they will. but what is the issue and conclusion of all ? as all they in the wildernesse miserably died , and never entred into the land of rest ; so these apostates may exchange mannah with garlike for the present ; but in the day of the lords visitation , they shall reape according to their sowing ; when greatnesse , nor wealth , when iesuiticall subtilties , nor penall satisfactions , neither shall their painted and poeticall purgatory helpe or ease them : they would not be stayed by a voice from heaven , but backe they would to babylon ; and now must they partake in her eternall plagues , by a sentence from heaven which is irrevocable . that ye partake not of her sinnes . this second part of our text hath three things considerable in it : 1. that babylon hath great sinnes . 2. that not to depart from her is to partake in her sinnes . 3. who they be that doe partake in her sinnes . for the sins of babylon , they were most transcendent both against god , and against man. i may not tire your patience with the enumeration . i cannot name a fewer number than two , which the scriptures usually insist upon in this argument . 1. idolatry . 2. cruelty . 1. babylon was full of images and false gods ; they worshipped bel for god , and made them succoth and benath . the dragon was worshipped also among them as god ; in a word it was a land of graven images , and they doted on their idols . now all the idolatry of that easterne babylon was a type and shadow of the unheard of idolatries of this westerne babylon , who not onely committeth , but commandeth shamefull filthinesse , neither onely defendeth her owne whoredomes , but teacheth and forceth the same upon others : therefore the scriptures call her a mistresse , yea a mother of whoredoms , with a full cup of filthinesse and fornications in her hand ; which she reacheth and forceth upon all her lovers . that as all men both high and low , small and great , must fall downe before the god which nebuchadnezzer king of babel hath erected ; so must every man worship the breaden , brazen , woodden , and golden gods , which that nebuchadnezzer of this easterne babel hath set up . but i know not by what windlace the iesuits ( as nimble as mischiefe it selfe ) have brought it about , to a demurre among divines ; whether these babylonians be idolaters or no ? which wise men see to be but the raising of a cloud of dust to trouble our eies , whilest they worke their stratagems amongst , and against us . 1. for , doth the spirit of god call babylon the mother of whoredomes , and are they not idolaters ? 2. doe they translate adoration from the creator to the creatures ( which is nazianzens description of idolatry ) and are they not idolaters ? 3. doe they erect and worship images of the invisible god , and are they not idolaters ? 4. doe they give all the honour to the image which is due to the samplar , and are they not idolaters ? 5. doe they command and compell every man to fall downe on his knees and adore their hoast in their processions , being an externall religious worship , and are they not idolaters ? 6. they doe teach that to images , as images , a proper religious worship is due , as doe their learned papists , and are they not idolaters ? 7. doe they invocate all the hoast of heaven , and their hoast in earth ; and is not this formally to idolatrize ? 8. are they so puzled in this argument , as the greatest schollers are forced to say that some idolatry is lawfull , as gregory de valentia . if some be lawfull , let them give a reason why not all as well ; and if all or any be lawfull with them , are they not idolaters ? thus while shee claimeth to bee the mother church ( not without wrong both to hierusalem and antioch where the gentiles were first called christians ) we must in the scriptures dialect , hold her the mother of whoredomes . and if the iewes could not abide to be borne in fornication , let us that are free borne , scorne to take a notorious whore for our mother , and leave her to the bastardly brood that are borne and bred up to antichrist : of whom may be verified , like mother , like daughters . the second sin noted in babylon was cruelty , and tyranny against the church of god , where she was called a destroier , and a destroying mountaine , and the hammer of the whole world . as was the easterne babylon to gods people among the iewes ; so is the westerne to the christian church among the gentiles : the great abaddon and apollyon , called the scarlet whore , drunke first with the wine of her fornication , and then drunke with bloud : for in her is found the bloud of all the prophets , and of all the saints . the tyranny of easterne babel had three properties , wherein the westerne babel doth farre surpasse . 1. that was a covetous cruelty ; for nebuchadnezzer spoiled the city and the temple : here asa sackt gods house and the kings house , and besides carried away all the wealth of the land . even so the romish nebuchadnezzer robbeth the house of god , carrieth away the word , the sacraments , the scriptures , preaching , and the pure worship of god , figured by these golden vessels , instruments and pillars ; and besides robbeth and spoileth kings and princes of their kingdomes , crownes , treasures , and revenues , so as there is no kingdome in christendome , which hath not drunk deepe of his tyranny . 2. that was an unnaturall and barbarous cruelty ; for they raged against infants the seed of the church , and dashed their heads against the stones . so is this babylon as fierce and unnaturall in her cruelties , hatching up savage monsters , and parricides , by teaching , counselling , acting , triumphing and patronizing murders unheard of , unread of in babylon : as mastives which lie in the shambles , have commonly bloudy mouthes ; so doe their mouthes run over with romish rhetoricke , vre , seca , occide , burne , kill , poyson , stab , blow up , whom ? strangers , friends , old , young , men , women , brethren , fathers , kings , princes , kingdomes , countries , nay your owne king , your native countrey : shed bloud , shed innocent bloud , make no end of shedding innocent bloud , let bloud touch bloud : oh cruell tigers to the life of man , to the life of kings and kingdomes , and so to the very life and soule of the world . nebuchadnezzer of babel , is not content to burne the three children of god , but hee must make the fire seven times hotter than ever ; to shew that hee would burne them seven times over apeece , if he could . this westerne nebuchadnezzer hath kindled fires against gods servants , seven times hotter than that furnace , devising torments as neere hell fire as any hellish tyrant could invent . the acts of the church , and the acts of iustice , record , that not farre from this place , the romanists first murthered richard hun , a grave and wealthy citizen , and then hanged him , and then condemned him for an heretike , and then burnt the dead man in smithfield , because hee appeared not , being summoned to recant his supposed heresie . 3. that babylonish tyranny was as unsatiable as unnaturall . the church sate weeping in babylon , which noteth a long captivity : so under this westerne babylon hath the church endured a long captivity not of 70. yeeres , but of 7. times 70. almost thrice told , and yet an end is not come . these horseleaches are unsatiable ; doe not these enemies of mankind desire riuers of bloud , to ride their horses to the saddles in the bloud of the lutherans ? domitius nero caused rome to bee set on fire in twelve places at once , that hee might delight himselfe in seeing a patterne of the burning of troy. but our late neroes and babylonians would see a patterne of hell fire before they came there , and to that end would kindle a fire to burne not a city , but three goodly kingdomes at once . duke alb●● boasteth , that in the low countries he slew in few yeeres six and thirty thousand protestants , for which service the pope sent him an hallowed sword . vigerius one of the inquisition , affirmeth that it had consumed in lesse than thirty yeeres , with severall kinds of torments , an hundred and fifty thousand protestants . o unsatiable wolves , whom all the bloud of the whole fold of iesus christ would not satiate ! those that come not out of babylon must needs partake of her sinnes : for first , hardly can a man touch pitch and not be defiled : it is not every mans case to live chaste in sodom , as lot did , and in this case thou canst as hardly be in her and not of her . secondly , impossible it is for him to free himselfe from evill , that shunneth not the occasions and provocations of it : and just it is , that hee that runneth out to meet the tempter , should fall by the temptation . therefore will ioseph runne out of the house of his tempting mistresse . 3. our rule is not to avoid only apparant evils , but also the appearances of evill . ob. but we may live and converse in babylon , in rome , and popish countries with good consciences , keeping our hearts unto god : and hence many goe to their masses , behold their pompe and worship , admire and perhaps bow to their idols and doe as they doe , and yet bee christians good enough for all that . sol. oh vaine pretexts of vaine men , directly giving the spirit of god the lie ; who here teacheth vs , that those that come not out of her , partake of her sinne . 2. did they see their owne disposition and danger , as the lord by this text would have them to doe , how naturall a religion idolatry is , and how prone an unconverted man is vnto it ; what an inchanted cup these idolaters have prepared , and every way sweetned to the sense and sensuall man ; did they consider what a cleaving pitch , a spreading leaven , an infecting leprosie , a fretting gangren this idolatrous filthinesse is ; they would listen to those frequent holy counsels , enter not into the way of the wicked ; passe by the doores of the harlots house ; come not neere her threshold ; avoid the place of so dangerous temptation . 3. did they see the danger in partaking of babylons sinnes , we should heare them change their note : did they discerne how babylons plagues are chained to babylons sinnes , and that the first mischiefe of communication in her sinnes , is more miserable than the latter to receive of her plagues ; they would listen to that which the spirit here perswadeth for their owne safety . q. who bee they that partake in babylons sinnes ? a. communication in sinne is either , 1. more open , or , 2. more secret . 1. our romanists apparantly communicate and expresse her sinnes . 1. her rebellion by refusing the oath of supremacie : the greatest rebell in the world is roman religion . 2. her egyptian blindnesse and recusancy , renouncing the ministery , the scriptures and meanes of knowledge : for in goshen is light and comfort . 3. her filthinesse and whoredomes by frequenting masses , worshipping images , praying to saints , and many other waies acting filthy and formall idolatry . 4. her babylonian oppression of gods servants to their power , by plotting and contriving against them , threatning , rayling , boasting , slandering , bewraying by what means they may , how bloudy minded they are , only muzled , and by their doctrine quiet , because as yet , res commodè fieri non potest . 2. more secretly , our indifferent and wary protestants partake of her sinnes . 1. by externall reverence to , or at idol worship , as bowing the knee , uncovering the head , condemned in the second commandement as an approbation of the idol . 2. by counselling and perswading to popish religion , for so caiphas had an hand in christs death , because he counselled it . 3. by defence of popish persons , doctrines , and practises : not a few undertake the defence of grosse popery in their table discourse ; as free-will , the reall presence , merit of workes , shewing where their affection is , whilest they goe for protestants good enough . 4. by silence , and not professing against the idolatry of popery in doctrine or practise ; when a man hath a calling in publike or private , and in not hindering it , so far as a man hath power or place ; for qui non prohibet malum cum potest , facit . 5. by flattery and praising papists in their courses , consenting to their discourses , countenancing their persons , chusing and affecting their societie ; sort with them , eat and drinke and play with them . when the iewes stoned steven , paul communicated in the sinne by countenance and assistance in keeping the garments : oh where is now davids spirit when he exclaimed , woe is mee that i am constrained to live in meshec , and to have any thing to doe with such wretched men ! 6. by spreading popish bookes , pictures , and such trash , as those merchants send us over , by bestowing for tokens popish crosses , images , amulets , or any other popish trumpery . and now adaies me thinkes i see the bosomes , armes , breasts , necks , and eares , carying the beads , crosses , and such popish bables ; whence ierome himselfe once threw them out : which proclaime that many amongst us partake of babylons sinnes , making themselves guilty of her whoredomes , and would be thought the base issue of antichrist , and children of fornication , as were the iewes , when they departed from the true worship of god. and that ye receive not of her plagues . this last part of our text hath two propositions . 1. that great and wonderfull plagues are reserved for babylon : for she having drunke deepe of two cups already , must drinke a third cup off to the bottome . she is drunke with the wine of fornication , and drunke with bloud ; now must she drinke a cup of wrath and plagues . if any man will be better confirmed herein , the angell calleth him to shew him the damnation of the great whore , that sitteth upon many waters . that place consulted , sheweth that it is not only a temporary desolation of that state and citie , with sword , fire , famine , according to the old prophecie ; but also an everlasting rejection of that whole state and kingdome of antichrist from god , into the lake that burneth with fire and brimstone , which is the second death . 2. that whosoever communicates in the sinne of this westerne babel , and will not depart from her , must partake of her plagues : she and they shall drinke of the wine-presse of the wrath of god ; gods heavie indignation shall come upon them and her to the uttermost : for it is iust with god , that those who will not be divided in sinfull societie , shall be undivided in judgement and suffering ; societie in sinne brings societie in suffering . humane lawes condemne and execute the theefe and the receiver , the murderer and consenter , the traitor and concealer ; and as just it is , that he that will partake in the sinnes of others , shall partake also in the sorrowes of them . what can it be but danger , in not departing from her , who is departed from god , and god from her ? for what is all that religion , in the points wherein it differs from us , but an apostasie and a catholike departure from the christian faith ; nay that very great antichristian departure fore-prophesied not from the roman empire , but of that empire from the christian faith , as appeareth , 1. by their departure from the scripture and divine writings , to humane trash , traditions , and fables . 2. by their departing from the merits , doctrine , sufferings , and obedience of iesus christ in effect , to a new christ , new saviours , new mediatours , new intercessours , new merits , new advocates and patrons . 3. by their departure from the old way , and the ancient faith of the prophets , apostles , and of the famous church of rome in the apostles dayes , to a new faith and religion , not knowne to the scriptures , nor to the prophets , nor apostles , nor to their successors , the fathers and pastors , for six hundred yeeres at least after them . 3. what else besides ruine can he expect that staieth in such a society so addicted to the basest wickednesse : every one will say that ruine and mischiefe must be his end , that runneth and sorteth himselfe with base villaines : who baser than the limmes of antichrist , who are all vassals to the servant of servants ; but a iust hire of those that refuse the lord of life and liberty . what is like to bee the end of him that runnes after whores and harlots , but utter confusion ? and what other can they expect that ioyne themselves to that harlotry religion , who goe an whoring from god , like hatefull and unsatiable harlots : what can bee his end but ruine , that sorteth himselfe with mutinous and rebellious persons , plotters and contrivers of mischiefe against the persons , estates , lives , and kingdomes , of princes and people ? but such are papists taught to bee , by the present doctrine of the church of rome . and by such positions and principles , were the gunpowder traitors thrust on to their ruine , and all other that run upon their owne ruine , by rising up against our late and present soveraigne . let all good christians and good subiects say , as iacob of simeon and levi brethren in evill , into the secrets of these men let not my soule come . heere are reasons enow for our utter renouncing of popery . wouldst thou be without the reach of the plagues that amate her ? get out of babylon : fearest thou not god , to avoide her sinnes ? feare thy selfe , and thine owne danger ; who hast heard that the lord is comming with his mighty power to make warre upon that damned citie and state , for her utter desolation . wouldst thou share in the salvation of gods people ? open thine eares to this voice of god , fly out of babel , and every man save his owne soule . save your selves from this perverse generation . i say not that no popish person can bee saved , but whosoever will bee saved must depart from the fundamentall errors of popery ; for which christ hath given that synagogue a bill of divorce . i say therefore againe to all gods people ; get away from this people of a strange language ; get away from the den of devills and habitation of idolls . whosoever are now within this voice and call of god , make use of it for thine owne safetie . some perhaps hearing the call of gods people out of babylon , they like lots friends scorne and mocke out this warning of god : for so doe reprobates and men of gracelesse hearts , spurne and fleere , where they should stoope , and feare , and tremble : but let such know , that as the sodomites were first strucke with blindnesse , and then with a fiery shower , so are they under the former of these plagues already , and god is hastning the latter upon them , if they hasten not their repentance . the poets have a saying , that when iupiter will strike a man , he first putteth out his eies : and so indeed doth the iust god , first blindeth the eies of infidels who are willing to bee blinded , and then destroieth them : he giveth them up to the devill , who as an hangman , first covereth their eies , and then turneth them off . 2. that the time is hastning when they shall say they were warned and called out , but now cannot bee either pittied or helped . as lots cousins though they made but a merriment of lots admonition , yet they saw the lord in earnest , and then too late wished they had departed according to the voice of the lord ; but now god will not , and lot cannot helpe them . neither can they shift themselves out of the fire , when the dreadfull shower falleth . doe thou sit out the summons at thy perill ; but one of two thou must chuse , either thou must goe out of babylon , or goe into her destruction . finis . an everlasting record of the vtter rvine of romish amaleck . delivered in a sermon at black-friers in london . london , printed by j. h. for iohn bartlet , and are to be sold at the golden cup in the gold-smiths row in cheapside . 1624. the vtter rvine of romish amaleck . exodvs 17.14 . and the lord said to moses , write this for a remembrance in the booke , and rehearse it to iosua , for i will utterly put out the remembrance of amaleck from under heaven . this chapter setteth downe two great perils , which tooke the children of israel presently upon their deliverance from the red sea : ( for the way to our canaan is strewed with crosses ) the former was of thirst to the eighth verse . the lattter of warre : for seeing their thirst made them contend with god , god doth justly raise them up enemies to contend withall . in this warre are three things . 1. the circumstance of 1. persons , amaleck rose against israel . 2. place , rephidem , vers . 8. 2. the manner of the warre , which was partly , 1. by power and armes , vers . 9 , 10 , 11 , 12. 2. by prayer of moses : if iosua be on the vallie , moses must be on the hill ; meanes must be used , but not trusted in , and prayer without use of meanes , where appointed and afforded , is but a mockerie . 3. the events of this doubtfull warre , and they be three : 1. the overthrow of amaleck by the sword of ioshuah , vers . 13. 2. gods decree of destroying utterly the whole nation of the amalekites . 3. the building of an altar for a trophee , and the perpetuall memorie of so happie a victorie . the verse read , containeth the second of these events , namely the severe decree for the utter destruction of the whole nation of amaleck . where are two generall points : 1. the record or registrie of the sentence . 2. the reason : for i will utterly put out the remembrance , &c. the record hath two parts . 1. the writing of it , write this . 2. the rehearsing of it , to iosua . in the writing are foure things . 1. who must write it ? the lord said to moses , write this . moses a prophet of god : hee must make canonicall scripture of it . and being so written , it is unalterable and permanent . it is sealed with the kings ring , as were the lawes of the medes and persians , and is irrevocable . 2. what must hee write ? this : that is , the whole narration of gods dealing for his people against the amalekites ; 1. de rebus gestis ; what god had done in the miraculous defeating of them already by the power of moses his prayer . 2. de rebus gerendis ; what god had further to doe in the finall destruction of this cursed nation . 3. where must moses write this ? in a booke . quest. what booke is this ? answ. some thinke it a booke now missing , although the scriptures yet extant be sufficient ; but this booke was no other than this present historie of exodus , and other his historicall commentaries in his five bookes , in the which this same storie is more fully repeated , as deut. 25.17 . 4. why must he write this in a booke ? for a remembrance : israel saw the great works of god , at least all israel could not but heare of this , and yet this is not enough ; it must be written to live in their memories , and in the eyes of their posterities and after-generations . ob. but seeing israel had many great and miraculous deliverances , besides and above all this : why is this so directly appointed to be written in a booke above the rest ? answ. israel had received a farre greater deliverance a little before from the egyptians , chasing them in the bottome of the sea , and the lord would not have this deliverance drowned in that , but would have a thankfull memory of this also preserved , and would have the glory of it maintained even above other great workes , both by a booke and an altar , and by a name . god appointed it to be enrolled in parchment ; and moses enrolles it in the stones of his altar . 2. other great workes were lesse dependant , and more transient in the present passages of them , but this is dependant and must bee registred for future memory and use ; for divers passages of scripture depend upon it : and not only the present people of god then living , but even the after ages descending of them , must take knowledge of this fearefull sentence denounced against amalek for these ends . 1. that they might never make league or peace with them all their daies , because the whole nation stood accursed before the lord. 2. that they might be ready in aftertimes whensoever god should command their kings , to offer themselves cheerefully to the execution of this sentence in the utter extirpation of this hatefull people . 3. that they should ascribe the honour of truth and iustice to the lord , when in aftertimes they should see king saul reiected for failing in this execution , and not destroying those sinners the amalekites as the lord had commanded him , and the kingdome given to david who was better than he , in that he effected the lords whole decree , in doing what saul had omitted , 1 sam. 30.17 . 2. rehearse it to ioshua . quest. why to him ? ans. because ioshua must be moses his successor , and served to these two purposes . 1. that hee for his time also should alwaies stand out in hostility against them , not as a revenger of private wrongs and iniuries offered them , but to beare in minde , and publiquely to execute the iudgements of god which were charged upon them . 2. that it might be an encouragement to him , who was to bee the lords captaine , and to leade out his people in the lords battells , against all the rest of the nations ; in that hee seeing these enemies which made the first attempt and onset upon israel so mightily revenged by god , might hence assure his faith , that god would goe on with him , as he had now begun , untill hee had given them actuall and full possession of that good land which he had promised them so long , and so often . now from this first part of the text wee may note , 1. that in our way to heavenly canaan , we must make account of many amalekites ; as israel cannot set forth towards canaan but amalek will meet them . israel going into egypt had no enemies ; but in their way to canaan never wanted them . a man may goe to hell merily , and never meet with amalekites to hinder him ; hee hath wind and tide with him . but let all the israel of god resolve in their way to meet with amalek , to fight with amalek , to overcome amalek , else there is no hope of ever seeing canaan ; wee must not expect rest till we be thorow the wildernesse . 2. we hence learne , to write up gods mercies and deliverances in a booke of remembrance ; and as israel keepes a register and catalogue of gods mercies and favours towards us , our friends , our countrey , our prince , our magistrates and ministers ; yea build up altars in our hearts , to hold the mercies of god before our eies . for , 1. nothing can more hearten our faith , than the view of the monuments of gods favour and gracious dealing of god with us . 2. the renewing of them upon our selves and memorie , perpetuateth every gift of god , and makes us as thankfull as if we had newly received them . 3. nothing doth more binde the lords hands from doing us good than the oblivion of his mercies : when as every thankfull acknowledgement of old favours is but the invitation of a new ; so as it is a gainefull dutie . many have beene our deliverances publique and private , of the church and kingdome , of our prince and people , of our own persons and estates , when many amalekites have risen against us ; but where are our bookes of remembrances ? where are our altars or our sacrifices ? where is our iehova nissi , in which we proclaime god to be our banner and covert , as the words import ? it was but one of ten of the lepers that returned to give thankes for his cleansing . for i will utterly put out the name of amalek from under heaven . in this second part of the text are two things . 1. the author of the reuenge . 2. the severitie of it . the author or person executing this reuenge , is the lord , who saith here , i will doe it . his arme is strong , and power unresistable ; who can turne him backe ? yea although he appointed and raised meanes to doe it , as saul and david , yet hee challengeth the revenge to be his owne . 2. the severitie of this revenge , in that the lord will utterly destroy him with a totall and finall destruction ; and is not satisfied in overthrowing the kingdome and dominion only , unlesse he put out the name and memorie of them from under heaven . all which noteth a great detestation and an utter abolishing of this people . quest. why ? what cause was there of such severitie in this execution ? answ. the cause was the fierce wrath of amalek , against gods people the israelites ; if amalek bee fierce against the people of god , god will bee fierce against amalek . now the fierce wrath of amalek appeared against israel , because , 1. it was unnaturall , for amalek was of the same bloud and neere kinred with israel : amalek was the sonne of eliphaz , the sonne of esau by tymnah his concubine ; as esau and iacob were brethren : so as they forgetting bloud and kinred , nourish an unnaturall wrath , and raise an unnaturall war against the people of god. 2. it was causelesse ; we reade not of any cause given them by israel , but such an old canker as was from the beginning in cain against his brother abel : such an inbred envie of gods mercy towards his servants , joyned with a malicious desire of spoyling them , resteth with wicked men at this day , that some of them will not looke on a godly man so much as on a mastive ; or if they doe , it is with a cains countenance , cast downe on their brethren . yet can they devise no cause more than amalek could , only god giveth more testimony to israel than to amalek . 3. as it was without cause , so it was without example : amalek was the first enemie that set upon israel , after they came out of egypt : this began to all the rest , and were first in the unjust vexation of israel ; and therefore god will make them examples to all nations under heaven , according to that prophecie of balaam , numb . 24.20 . hee looked on amalek and said , amalek was the first of the nations , namely , that came out against israel . but his end shall be destruction . 4. it was crafty and cowardly done : they give israel no warning , nor offer faire termes of war , but steale upon them , and fall upon the weakest ; and when they were weake and weary , and scattered the remnant of israel , deuteronomie 25.20 . thus because they ioyne with force , fraud in spoyling israel , the lord taketh his peoples part , and scattereth them with a terrible revenge . doct. in this dreadfull menace of so severe a revenge against amalek , wee note that the destruction of all the enemies of gods people shall be both certaine and severe , as might specially be exemplified in pharaoh , haman , zenacherib , herod , iudas , iulian , and other noted enemies , whom neither greatnesse nor power , nor any other meanes could save from the severest strokes of gods revenge : for , 1. as amalek riseth up against the people of god , so doe all the rest of the enemies : and this neere relation betweene god and his people , maketh this sinne out of measure sinfull , and procureth a most severe revenge . how furiously doe great princes vse to revenge upon those that deface their images in their coines ? but there is not the meanest of saints , upon whom this great king of glory hath not stamped and engraven his owne image . with what severity are the lawes executed upon burglaries , that breake into mens houses , to rob and spoile ? especially upon sacrilegious theeves that breake into , and rob churches and oratories ? the church is the house of god , and the temple of god : if any man destroy the temple of god , him will god destroy . how fiercely did david revenge upon hanun and his countrey , for offering abuse to his servants ? and are not the lords servants as neere and deare to him , as davids servants were to their lord ? and yet there is a neerer relation : for the church is the lords spouse , his wife , the delight of his eies . what , saith ahashuerosh of haman that proud amalekite , will he wrong the queene in my sight ? and immediatly they covered his face . much more shall their faces be covered with shame , that wrong the spouse of iesus christ before his face . 2. the malice of the enemie is levelled against god : whatsoever they pretend , the ground of the hatred is god himselfe , the light , the image , and grace of god ; against whom they reach as high as they can . this is directly noted in amalek , who yet had other pretenses , deut. 25.18 . he feared not god : and he that feareth not to wrong gods people , feareth not god himselfe : now because wicked men are fighters against god himselfe in his people , and touching them , they poare in the apple of his eie ; he taketh all the wrong done to them , as done against himselfe , and bringeth the mischiefe as an arrow shot upward , upon their owne heads with such severitie , as is due to the high blasphemous and stout giants , who challenge the lord himselfe into the field . 3. the iustice of god cannot but bring perdition upon his enemies , 2 thess. 1.6 . it is iust with god to recompence tribulation to them that trouble you . they are mercilesse to the church , and the lord shutteth up his mercy from them ; as they have measured to others hee measureth unto them . what law can be more iust than the law of retaliation and requitall ? the tyrants themselves cannot but acknowledge the iustice of it , as adonibezek , as i have done so god hath rewarded me . now if it be just in the lord to bring the crueltie of a wicked man executed upon other as wicked as himselfe upon his owne head ( which was the case of adonibezek ) how much more in the fierce revenge of the wickeds malice against the innocent servants of god ? 4. the lord himselfe undertaketh to see execution done upon the wicked , as here upon amalek ; and therefore it shall bee done to purpose . for , 1. god writeth in a booke of remembrance , all the cruelties of wicked enemies against his people , as here in amalek , both in respect of god to punish , of iosuah to revenge , and of israel to rejoyce in the lords care and partaking with them . 2. god writeth their persons to destruction : partly by his threatning , gen. 12.3 . i will curse them that curse thee . ier. 3.2 . israel is an hallowed thing , all that eat it shall offend , evill shall come on them , saith the lord. and partly by his oath , for the lord hath sworne ( as against the rich men of israel that oppressed the poore ) by the excellencie of iacob , surely i will never forget any of their works , neither can remember them , but to destroy their names , and blot out their memories from under heaven . vse 1. to terrifie the enemies of the church : seeing their hatred of gods people is a token unto them of perdition , and nothing can save them from the curse of god , and that irrevocable sentence , ezech. 35.5 . because thou hast a perpetuall hatred , and put the children of israel to flight , as i live , saith the lord , i will prepare thee unto bloud : and bloud shall pursue thee . which was no truer against mount seir , than shall be certainly verified of all the enemies of god and his people . now , whereas most men harden themselves against such burdens of the word of the lord , by sundrie delusions and misconceits , it will not bee amisse to meet with some of them ; that the rubs being removed , and the way cleered , this our exhortation may be the more successefull . many sowre enemies of the church suppose themselves out of the reach of this reproofe ; because they doe not by open force waste the church of god , as saul did , nor are up in armes against it , as turks and papists , and such as stand in open hostilitie against the truth , they cannot be perswaded that they are enemies . to whom i answer ; that there be millions of secret and under-hand enemies , besides these who with amalek raise up forces against the israel of god , and these enemies i range into three ranks . for they are either 1. mentall . 2. verball . 3. actuall . 1. thou mayest be an enemie in affection and desire , as when out of hatred thou wishest and desirest evill and hurtfull things to befall the people of god , in whole or in part . thus balaak did but desire and affect to curse gods people , and this is called a warre against israel . cain shewed himselfe a cursed enemie , as well in casting down his lookes upon his brother , as in rising up to slay him . 2. thou shewest thy selfe an enemie also ▪ when in words thou doest utter and pronounce hurtfull speeches against godly men : david saith of his enemies , that they invented words against him . doest thou bely the saints , cast names of reproach upon them , raise or revive reports against them ; and art thou not an enemie ? was not haman that proud enemie hanged on his owne gallowes , for such inventions and suggestions against israel ? 3. thou mayest be a cruell enemie , and carrie thy selfe closely in many under-hand practises , though thou marchest not so furiously under satans standard , as some other professed enemies doe : as if thou beest a scoffer , a derider , and mocker of godly men or their godly practises . ismael laught at isaak , and this is called a persecution . christ was flouted and mocked on the crosse , and this was not the least part of his passion . if thou canst vex the childe of god in his trouble , & persecute him whom god striketh , adding affliction to his bonds , or secretly say to thy selfe , so , so , thus would wee have it , thou mayest easily discerne thy selfe an enemie . 2. if thou doest unfit and disable them from doing good , or settest hand to cast them out of their godly course , thou expressest not the smallest enmitie . nebuchadnezzer shewed his hostilitie , not onely in swallowing up the church as a dragon , but also in making her as an emptie vessell , and casting her out . pilates wife would not have her husband shew himselfe an enemie to christ , by having an hand against him . wouldst thou not be an enemy then ? have nothing to doe against any innocent and godly man. 3. if thou defendest not godly men in godly wayes . ierico strucke never a stroake against israel that wee reade of , but because ierico opened not the gates to israel , it is said to warre against israel . meroz was cursed as an enemie , because shee came not out to helpe gods people . he that gathereth not with christ scattereth , and the threatning is , that not onely those that warre against the church shall fall , but those also that stand not out for it . whosoever then thou art , that according to thy place and meanes servest not the church , that art not readie to put both thy hands under the feet of it , to doe it all the good which is laid in thy power to doe , thou canst expect no other but to be reckoned & ranged among the churches enemies , for truth hath spoken it , that the nations and kingdomes that will not serve the church shall perish , esay 60.11 . 2. others thinke it good swimming with the streame , and that it is good policie to joyne with the stronger side : they see the enemies set up aloft , and magnifie themselves , because they have power in their hand , and grace of times to bring about all that they desire . on the other hand , they see the poore church under hatches , without helpe in herselfe , or from others , and therefore tread over the hedge where it is lowest , to speed themselves the better in their owne projects . but to these enemies i say , 1. that all their combinations with the wicked , be they never so potent , cannot stay them from perdition , unlesse they be stronger than the lord ; and though they magnifie themselves against the church , and seeme to beare all downe before them , yet must they fall : for what god hath written hee hath written . all their power is but the power of chaffe against mightie whirle-winds ; all their glorie and advancement against the poore members of the church , is but as the strength and stinke of dung unto him , as is said of the midianites , and iabin , and sisera , who perished at endor , and were made as the dung of the earth , psal. 83.10 . who can now ( besides the enemies themselves ) beleeve that they stand on the stronger side , while they stand against that side , with whom the strong lord standeth ? 2. as far are they deceived in their conceit , that thinke the church is helplesse and friendlesse , while they see few or no great ones step in to take her part . for is israel a widow ? or hath the lord forsaken her ? no , no , her husband leaves her not , nor dieth away from her , as other husbands doe ; but ever liveth , and ever loveth her , and will suffer no man to doe her wrong unrevenged ; but will rebuke even kings for her sake . 3. others see no great danger in all these threatnings , they are none of the greatest friends of these strict professors , neither doe they see it safe to be so forward , and yet they thrive and prosper well enough : to whom i answer ; 1. that the lord is not so unmindfull of his threatnings as they suppose ; is it to bee prosperous to be stricken with blindnesse of minde , and hardnesse of heart , and so goe on blindfold as pharaoh to destruction ? or is it such happinesse for a malefactor , ready for execution , to have his eies covered by the hangman ? holy david could desire no greater revenge against most desperate enemies , than that their eies might be blinded . besides , when the lord vexeth them with many secret pulls and pinches in themselves , both inwardly by terror of conscience , and selfe accusing thoughts ; as also outwardly in their estates , or names , or friends and posterity ; might they not discerne ( if they were not wilfully blinde ) that gods iustice sleepeth not , but is in his way , and that one way or other hee powreth out present wrath upon the families that eat up iacob , ierem . 10.25 . 2. forbearance we say is no payment , so as if the lord for the time of his patience , suffer wicked men to goe on to fill up the measure of their sinnes , yet the longer the blow is a fetching , the heavier it will be , the smart whereof is so much the more grievous , as it commonly overtaketh them in their rest , and in their rust , and watcheth to heare them say , peace , peace , and then suddenly falleth upon them : for god will avenge his elect which crie unto him night and day ; yea though he suffer long for them ; i tell you ( saith christ ) he will avenge them quickly . 3. thou that hast present peace in thy pursuit of godly men , little knowest thou what god is brewing and bringing on thee : pharaoh said a great while , who is the lord ? but the lord was preparing to make him know him . haman in his bitter hatred of the iewes may bee invited to the queenes banquet ; but little knoweth hee how neere mischiefe is unto him . herod went on a while stretching out his hand against peter and iames , but little knew he that god was preparing lice to eat him up . shemei cursed david with an horrible curse , and carried it a great while after davids death ; but at length he knew that hee had spoken it against his owne life . and most memorable was that example of the iewes , who carried the death of the sonne of god forty yeares , and never bethought themselves ; but when they thought all was forgotten , then came the lord like a lion upon them , and teared , and spoiled , and paid them once for all , and wasted and scattered them with so fearefull a curse as never befell any nation under heaven : the which lieth upon them and all their posterity even till this day . let this move all men to feare to offer the least reproach or injurie to the least of gods children . wise men are afraid to incurre the kings indignation ; and therefore it is said , that in hesters time the feare of the iewes fell upon the land ; so let the feare of gods children fall upon thee , whosoever hast formerly distasted them : and let it binde thy hands and thoughts , from conceiving or acting the least evill or hard measure against them . vse 1. to comfort the church of god in these threatning times , when gebal and ammon and amalek have gathered and combined their forces against this citie of god : for , 1. if we looke towards god , he hath undertaken to revenge the just quarrels of his people ; that if themselves would put up the wrongs and oppressions inflicted by the adversaries , yet the lord will not put them up , or passe by them without revenging them . adde hereunto , that he hath written in a booke the ruine of her foes ; neither can they prevaile in their purposes , so long as the lord turneth an enemie , and fighteth against them that provoke him . let the enemies lift up their heads and hands aloft , and speake presumptuously against the mountaines of israel , yet feare not worme iacob , nor faint thou citie of god , thou hast the hand of the highest lifted up for thee , and the arme of the almighty stretched out for thy defence and safety . 2. if we looke to the enemies , they are many and mighty , but amalekites ; we have to doe with cruell enemies , but accursed in their persons , in their enterprises , and in all the wicked meanes of accomplishing the same : and if we looke a little into the resemblance , we shall see that as romish amalek have notably expressed the like cruelty with these in our text ; so shall they meet with the same certaine perdition : they being written by god to destruction as truly as the former . for , 1. amalek signifieth a smiting people , and of all religions , never was any so fierce or smiting as romish amalek , their cruelty transcendeth the barbarous cruelty of turkes or scithians ; no degrees of men could avoid their strokes with both their swords : they make no difference of men , but strike at princes and people , kings and kingdoms , they smite the living and the dead , and make no bones to blow up three whole kingdomes at once with one terrible blow or stroke . the blowes of the old amalekites were gentle and soft to the blowes of this smiting amalek . 2. amalek then came forth against israel presently upon their deliverance from pharaoh , presently upon the fruition of manna from heaven , and waters out of the rocke : amalek cannot endure gods grace to israel , in those means of their sustentation , nor yet in the pillar of the cloud and fire for their safety and direction . even so the romish amalekites presently encampe themselves against the people of god , so soone as ever they are gotten out of the darknesse and bondage of egypt . wilfull enemies are they against the grace of god , and against the word of his grace , which is the mannah and water of life , for our refection thorow this our wildernesse . 3. amalek was the first enemie that israel had , after their comming out of egypt , and waged war against israel to hinder them from going into canaan , and not onely by force but by fraud , they spoile the people of god ; for they come as grashoppers in multitude , and destroy the fruit of the earth , and leave no food for israel , so as israel was exceedingly wasted . even so the romish amalek and antichrist , was one of the first enemies of the church of the new testament , he began in his forerunners in the apostles daies presently after our redemption wrought by iesus christ from the hellish pharaoh , and ever since her rise , hath laid in the way of the israel of god , to hinder them from the heavenly canaan , and hath by force and fraud wasted the church ; sending into our kingdomes besides forcible instruments of violence , and infinite bloudshed , innumerable armies of seducing priests and iesuits , who would have left the people of god no food by the word and sacraments : and not only robbed them of their spirituall meanes , but in their temporall state ; by crafty conveyances carving to themselves whatsoever fat or sweet the kingdomes of the earth have affoorded . 4. amalek forgetteth all kindred , and all bonds and respects of nature ; they regard not that they were of the same bloud with israel , which might have beene some restraint to their fury . so the romish amalekites forget all naturall bonds , and most heathenishly lay themselves in the vaults & caves of blacke darknesse , for the destruction of their owne naturall and loving prince ; with purpose to spare neither root nor branch . old amalek would eat up and destroy their enemies countrey ; these amalekites like so many vipers would eat up the bowels of their owne mother , and native country . duke medina his sword knew no difference betweene a protestant and a papist : no more doth the powder and iron barres , but send up suddenly to heaven as in a fiery chariot , even them of their owne religion : such fiery zeale as carried alphonsus diazius out of one kingdome into another , to kill his owne brother iohn diazius with his owne hands , for surenesse , only because he was a protestant . old amalek cannot equall these savages and monsters , with whom no respect of age or sex , no degree of honour or learning , no plea of religion nor iustice , no instinct of humanity or manhood it selfe , can prevaile for a drop of mercy or pitie from them . 5. amalek commeth cowardly upon israel , and smiteth the hinmost , and falleth upon the women and children in their fainting and wearinesse . the same course doe the romish amalekites take in their plots for seduction , and destruction . their seducing priests fall upon the weaker sex and sort , as the devill did at first , and overcome first the weake and faint ones , such as lag after their colours : as cowardly as the old amalekites encountred israel , so also doe these . nay they come in warlike manner after they had declared themselves enemies : but these digge deepe and fetch their counsells as low as hell ; and under the habit and profession of friendship and loyaltie , cowardly lay traines and engines of death , which can no more be perceived , or prevented ( but onely by the piercing eie of god ) than can the issues of the next age . 6. amaleks warre was ill grounded and prospered accordingly ; for god turned it to the great good of his people ; who were 1. exercised by them . 2. experienced in the goodnesse of god , and in his gracious deliverance . 3. enriched and provided of armour , and other necessaries by the spoile of amalek . as unprosperous have beene the wars of romish amalek , and their plots and projects have turned against themselves , and to the advantage of the truth , and the churches professing the same . god hath strangely discovered the treasons against the lords people and his anointed ones , and mightily broken their armes and powers both by sea and land . such as have risen up against the lord have fallen before him . and though now of late they advance themselves as if all were to their hearts desire ; yet wise men see them no great gainers , and were they greater than they be , whosoever shall patiently wait to see gods whole worke together , shall doubtlesse rejoyce to see no difference betweene their gaines and amaleks against israel , but onely that their confusion and overthrow shall be more dreadfull and fearefull , as their sinnes have beene most catholique and execrable . 7. as amalek after a doubtfull war must be overcome by israel , and written to perpetuall destruction ; so the church hath justly deserved to sustaine a doubtfull conflict by romish amalek : but after the triall of the church amalek shall be foiled , being long since written to perpetuall destruction , for when the childe is corrected , the rod shall be cast into the fire . 3. if we looke to our aids and succours , we need not feare the issue of our conflict against amalek . for , 1. we never want a valorous and victorious ioshua , to lead us and fight for us against amalek . that ioshua was a noble generall , with whom the lord was , and none was able to stand before him , so as he set his foot on the necks of five kings at once : but he was but a type and shadow of our ioshua a mighty captaine , and an heavenly leader , that great michael that treadeth upon the necks of all kings and tyrants that rise up in armes against him and his people . that ioshua was in the valley ; but ours is upon the hill of his heavenly glory far exalted above all his enemies . 2. as israel had not only ioshua fighting in the valley , but also moses praying on the hill ; so wee have many mosesses lifting up hands , and praiers , which are powerfull and prevalent against amalek . and whereas we finde much unworthinesse in our praiers , and our hands grow feeble , we have an aaron our heavenly high-priest , strengthning our armes and praiers , which praiers joyned with the power of ioshua , shall bring downe the proudest amalekites that ever ware triple crowne , and put to rout all forces levelled against the israel of god. when the angell came to gedeon and said , the lord be with thee , thou valiant man ; hee replied , if the lord be with us , why is it thus ? why doth amalek prosper ? why doe they prevaile so long ? why doe they triumph with great hopes to goe on , to carry the victory ? if romish amalek be a people written to destruction , why see we no meanes of their overthrow ? answ. 1. we need not feare the braggs of those that use to triumph before victory : the end of a thing is better than the beginning , saith salomon . the issue of the doubtfull warre shall undoubtedly joyne the churches happy triumph with their finall overthrow . 2. after the lord had written this sentence against amalek , he staied execution foure hundred yeeres till sauls time ; but in the end ( the time of his patience being expired ) he forgat not the accomplishment . so amalek may prevaile awhile for the sins of the church : and we must not grudge to allow the lord the time of his patience , which though it may wait many ages , yet at last will he assuredly rise up in most sharpe revenge , and utterly destroy the kingdome and memory of amalek from under heaven . 3. the church may thanke her selfe in part that amalek prevaileth still over her . for , 1. whereas the lord hath commanded us to remember what amalek hath done to us in our way , and repeateth it againe , forget it not , we forget the strait injunction : we remember not what they did to us in queene maries daies , but have forgotten those furious flames and times . we have forgotten what amalek did to us in 1588. and remember not that they digged a sulphureous pit in 1605. wide enough to swallow three whole kingdomes . now while wee so easily forget that which wee are commanded to remember , what marvell if god rub our memories , by suffering them to be pricks in our sides and eies still ? 2. neither doe we remember the lords oath , to have war with spirituall amalek . 3. neither doe we remember that it is the dutie of all the israel of god to fight with god in blotting out their remembrance , though the charge be very strait , deut. 25.19 . thou shalt put out the remembrance of amalek from under heaven : as god taketh his churches part against amalek , so the church must take gods part in this great worke , which the lord will effect both for them , and by them . 4. it is likely also we lift not up our hands so fervently and so constantly against amalek as we ought . if moses hold up his hands , israel prevaileth . 5. it may be wee are wanting in encouraging and strengthning the enfeebled hands of our mosesses . how could israel have expected to prevaile against amalek , if in stead of rearing up moses his hands , they had turned him off the hill with despight and contempt , and taken up some amalekite into his stead ? how can popish amalek but prevaile , if popish priests shall finde any where better entertainement than faithfull preachers , who are so many mosesses , and men of god , who would stand in the gap , and are indeed the horsemen and chariots of israel ? oh therefore deare brethren let us awaken our selves , and in this tempest by the loud voice of our praiers , awaken christ who seemeth to sleepe in his ship with us . let us ply the lord earnestly , and binde him by his owne promise . gods promise and his peoples praiers are mighty canons and battery against the thicke walls and towers of romish amalek . while the papists are some at their beads , and some at their swords , let us get us to our fortresse of faithfull and fervent praier , and we shall not onely see the omnipotence of praier , but the impotencie and flight of amalek . did not our hands fall downe , and our praiers grow feeble , we should fill our hearts quickly with triumphant joy over them , our hands with their spoiles , and our mouthes would runne over with the praises of god , for our deliverances from the power and plots of such fierce and implacable enemies . even so let thine enemies , those accursed amalekites , perish , o lord , but let them that love thy name be as the sunne when he riseth in his might . amen . finis . notes, typically marginal, from the original text notes for div a13558-e140 iudg. 7.18 . esr. 6.6 . 2 sam. 1.21 . iudg 〈…〉 in hoc serviunt domino magistratus in quantum sunt magistratus , cum ea faciunt ad serviendum illi , quae non possunt facere nisi magistratus . notes for div a13558-e580 ier. 51.45 . gen. 18.25 . gen. 19.15 , 16. numb . that they might not be swallowed up with them . 16.26 . revel . 17.8 . revel . 17.5 . bellarm. ribera , alcusan . ba●on . viegas , lessi●s , malvenda , &c. augustin . orosius , eus●b . hieron . tertull. beda , victorinus , oecumenius . similis superbia . similis perfidia . ecclesia similis est foeminae quae ex antiqua soelicitate excidit , ac signa tantum habet : ornament●rum en●m suorum th●cas & arculas habet , op●bus autem sp●●●ata est . isidor . p●lusio● . lib. 3. epist. why rome papall is called the great whore. prov. 7.13 . prov. 5.11 . marian. de reg . lib. 1. cap. 7. similis s●atus . similis exitus . ier. 51.37.25 . rev. 18.8 . & 15.16 . ier. 51.63 . rev. 18.21 . ier. 50.40 . rev. 16.21 . 1. mente . 2. matth. 3. corpore . 1. cito . ier. 51.6 . longe . totaliter . finaliter . nos exivimus ab illis corpore , ill● a nobis animo : nos ab illis loco , illi a nobis fide : nos apud illos reliquimus fundamenta parietum , ill● apud nos fundamenta scripturarum : nos egressi sumus ab ill●s secundum aspectum hominum , illi a nobis secundum iudicium dei. chrysost. de haereticis in oper . imperfect . in matt. cap. 23. h●m . 46. 1. idolatry . isa. 21.9 . 2 king. 17.30 . ier. 51.36 . that romanists are formall idolaters . orat. in christ. nat . 3. cost●r . bellarm. de idol●lat . lib. 2. cap. 7. iohn 8. 2. cruelty . ier. 51.25 . & 50.23 . rev. 17.2.13.8 . rev. 13.19 . 2 kings 26. psal. 137.8 , 9. prov. 4.14 . revel . 14 8.10.17.2 . 2 thess. 2. ierem. 51. acts 2.40 . notes for div a13558-e5240 gen. 20.12 . gal. 4.29 . ier. 51.34 . iudg. 5. 1 king. 14.10 . ier. 51.5 . ●sa● . 69. isa. 41.14 . resemblance of romanists with amalek in 7. things . iudges 6.12 ▪ deut. 25.17.19 . exod. 17.16 . exod. 17. ●1 . iudg. 5.31 . the beavvties of beth-el containing: sundry reasons why euery christian ought to account one day in the courtes of god, better then a thousand besides. preached in cambridge, and now published especially for the benefite of those that were the hearers. taylor, thomas, 1576-1632. 1609 approx. 159 kb of 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(eebo-tcp ; phase 1, no. a13528) transcribed from: (early english books online ; image set 7938) images scanned from microfilm: (early english books, 1475-1640 ; 586:07) the beavvties of beth-el containing: sundry reasons why euery christian ought to account one day in the courtes of god, better then a thousand besides. preached in cambridge, and now published especially for the benefite of those that were the hearers. taylor, thomas, 1576-1632. [8], 131, [1] p. printed by g. eld, for thomas man, and are to be sold at his shop in pater-noster-row, at the signe of the talbot, at london : 1609. 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review (qc) and xml conversion the beavvties of beth-el . containing : sundry reasons why euery christian ought to account one day in the courtes of god , better then a thousand besides preached in cambridge , and now published especially for the benefite of those that were the hearers . at london printed by g. eld , for thomas man , and are to be sold at his shop in pater-noster-row , at the signe of the talbot . 1609. to the right worshipfull maister french , maior of the towne of cambridge and the rest of the hearers of the parish commonly called s t. peters : grace and all good things . right worshipfull and christian friendes , so soone as god gaue me a calling to become your teacher ; i bethought mee which might bee the fittest course and carriage of my ministrie , both for your best profit and mine owne discharge : and after a little deliberation , i easily resolued of three thinges . 1. to call you to a loue , and a cheerefull frequenting of the holy exercises of religion in the house of god ; by which as by a praeface i entered into my labours , and this from the example of dauid . psal. 84. 10. 2. to teach you how to behaue your selues being present before god. from the example of cornelius , act. 10. 33. 3. to preach christ vnto you ; which by gods mercy i haue also performed out of peters sermon following frō ver . 33. to 44. wherin i haue 〈◊〉 intreated of the most fundam●●●al points of our christian religion : indeauoring in all these to approue my heart vnto the lord , and my desire of your profiting euen to your selues . of the first of these i haue here giuen you a further view and account ; the other two depend one vpon the other , & containe a labour of longer time ; besides that the eye of our experience hath seene what a surfet & lothing this our age hath taken of sound practical diuinity : & therefore onely thus much i haue presumed for your sakes to publish , to the purpose that each of your families might haue a coppy for the helping of your memories ; not intending any further view of clearer light . but if the printers haue ouer-intreated me to make the benefit ( as they tearmed it ) more common ; then i shall desire of such as for whome these thinges were not principally prepared , the forbearance of any curious censure , seeing it was plainly fitted and preached vnto a plaine auditory , and not intended to behold such an open light . wherein yet it may afford this vse , that being a subiect in which i haue obserued none going before me by way of treatise ; it may yeeld both occasions and groundes to some more able instrument to inlarge and adorne so necessary and so profitable an argument . which heartily i wish ; the rather , because in these desolate daies of ours , these beauties of gods house , are by so many men , & so many meanes obscured , as that nūbers giuen-ouer to atheisme and liberty , are bold not onely to moue ( which were too much ) but strongly defend that our saboth is either not to be kept , or not so straightly : that either our sermons neede not to bee heard or not so frequently : & that to walk according to the light here shining , at least so accurately & strictly as the apostle prescribeth , is too much precisenes : the which with sundry other disguised conceites of vayne men , if they shall preuaile so far as they threaten , surely our bethels in shorte time will become bethavens ; our houses of god , dens of theeues , and the voice of our church will be no other then that of naomi . call mee no more beautifull ; for why should yee call me so , seeing the lord hath humbled mee , and the almighty hath brought mee vnto aduersity , how glorious a worke thē would it be to ioyne in the preseruing of the beauty of the kingdome of iesus christ ? and that not by any artificiall paynting of the face of this chaste spouse ( for that is fitter for the romish harlot ) but by a plaine manifestation of her owne face and natiue beauty out of the word , which preferreth her beauty before that of the rose of the field , and the lilly of the vallies , and affirmeth that the lilly among the thornes doth not so surpasse in beauty as she doth among the daughters . surely such a glorious worke as this shal not want a glorious reward . but to returne to you y e hearers , these briefe notes being properly yours , to you they are of right directed as a testymony of my loue and inward affection vnto you : the which ( if the lord had thought meet ) i desirously would haue still testified by voice among you , rather then by this my writing : by which i recommend these few lessons to your godly learning , and my self vnto your praiers . yours in the lord. thomas taylor . christian reader seeing that partly by the vnacquaintance of the workeman with my hand , and partly by the ouersight of the corrector , some faults are escaped , i haue noted such as chiefly alter the sence , leauing the other to thine owne humanity , and curtesie to correct . page 8 line 24 , for ruthes read ruines . p. 15. put out of the margent vse 1. p. 16. 24 , for ayrie r. straite . p , 18 , 1 , for their , r these , p , 19 , 22 , put out in . p , 21 , 7 , put out and. p. 29 , 23 , for caules , r. coates p , 31 , 1 , for fortified , r. forfeyted , p , 60 , 11 , for couering , r ▪ couenant , p , 65 , vlt , and 66 , 15 , for perfection , in both places , r. protection , pa , 71 , 22 , for there , r. the , pa , 225 , 19 , for truth , r , tents & l. 20 , for countries , r. courteyns psal. 84. 10. for a day in thy courts is better then a thousand : i had rather bee a doore keeper in the house of my god , then to dwell in the tabernacles of wickednesse . the prophet dauid being through the practise and tirannie of his enemies debarred frō all accesse vnto the publick worship & seruice of god , amongst the rest of the people of god , he maketh a mournfull and greeuous complaint of this his banishment , in the former part of this psalme , accounting his estate in this regarde , more miserable then some of the bruite creatures themselues , which had liberty to build their nests , and lay their young neere the altars of the lord , which benefit now he was depriued of . and recounting with himselfe the condition of such persons as then enioyed those liberties & priuiledges , hee pronounceth vpon them one blessednesse in the neck of another ; yea if with much inconuenience , through drought and wet , which are signified by the valley of mulberries , and the raine couering the pooles ; yea with much toile and difficulty they could enioy such an earthly happinesse . in the second part of the psalme , hee lifteth vp an earnest request vnto the lord , to turne his eare , vers . 8. and his eye vnto him , vers 9. that so he would be pleased to draw him out of this necessitie : of which prayer this verse containeth one reason . in which consider two things ; first the meaning , second the doctrines . first by the courts of god , and the house of god , is meant all one thing : and although by the house of god is meant some-time the church triumphant , iohn 14. 2. in my fathers house are many mansions , that is , in heauen where the saints enioy the presence of god : and some-times the church militant , 1. tim. 3. 15. that thou mayest know how to behaue thy selfe in the house of god , which is the church of the liuing god. yet here is it taken in neither of those sences , but more specially signifieth such a part of the church militant , as where gods people haue obtained liberty and freedome to worship god purely ; ioyning together in the confession of their sinnes , and of their faith , in hearing the worde , receiuing the sacraments , publicke prayers , &c. thus salomon calleth the temple the house of god almost twentie times , in 1. kings 8. thus dauid here calleth the tabernacle , first the courts of god , alluding to the stately courts of kings , in which were sundry courts , and among them one for the people to assemble into , seperate from the sanctuarie : and secondly the house of god. first because herein the lord had promised to dwell among his people , euen as a man dwells in his house continually . for which cause the arke , ( a signe of his presence ) was set in the sanctuarie , which the lord calleth by his owne name ; ioshua 4 , vers . 13. fortie thousand went before the lord to battle against iericho , that is before the arke of the lord. 2. because hee especially reueiled himselfe here , and gaue speciall testimony of his presence vnto such as purely sought him , in y e excercises of his worship . for where can a man be either sooner or surelier found then at his owne house ? hence was the place of gods worship called the face of god , which wee are commanded to seeke , from which caine was cast out . not that in such places were any false vizors or formes whereby god might bee remembred : but because his pure worship , praescribed by himselfe , and accordingly by his children performed , is that ordinance , in which his face is seene glorious , and not out of it . in this court of god , in this house of god , dauid wished hee might alwayes dwell , and that neither 1. vnaduisedly , as peter in christs transfiguration . maister it is good being here : let vs make three tabernacles : but hee wist not what he said . neither 2. formally or for fashion , but most affectionately : yea so ardently that the very vehemencie of his desire , conflicting with deniall of it , brought leannesse into his flesh , drynesse into his bones , and consumption into his parts ; for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse implyeth ; that he was euen wasted with the sighing & groning out these most inward desires of his soule : nor yet 3. doth he propoūd his wish in simple forme of speach , for that would not serue him to expresse more then ordinary affectiō : but as one most superlatiuely affecting aboue all other things this one ; he instituteth a double comparison . the former is drawne from the consideration of the time . one day spent in these courts of god , is better then a thousand elsewhere : as though he had said . it were no great difficulty for me being a king and the head of all israell , to passe the whole terme of my life in the pallaces of the mighty , and in aboundance of earthly pleasure ; if i could ( with the most of the world ) account these the matters of highest honor , and truest happinesse . but might i obtaine one day , that is , neuer so little a time of the daies of my pilgrimage within thy courts & tabernacle : where with the rest of thy people i might ioyne in y e pure worship of thy name ; i would account my selfe more honorable & happy , then to spend thousands of dayes in the company of the prophane , although neuer so great . the latter comparison is drawne from consideration of the estate & condition of men : of whom some are in eminent place and dignity , some in meaner and baser degree . dauid although he had good experience of both : yet with all his soule , hee would make exchange of all his greatnesse & glory , with a meane and contemptible outward estate ; so be hee might enioy god in his ordinance with it . and therefore although he was a king , yet all that greatnesse did not so take vp his heart , neither lift it vp : but that he could be contēted , nay desirous to be a doore-keeper in the house of god , rather then to dwell in the tabernacles of wickednesse ; resoluing that he would rather hold the meanest roome in the tabernacle ; then without it to possesse the highest place of the earth : for where gods tabernacle is not , there can be nothing but tabernacles of wickednesse . it may be true here which some lerned obserue , that dauid in mention of a doore-keeper in gods house , had respect vnto the chorits , to whose custody this psalm was comitted for their incouragemēt against the contempt of lewd men : but whether he had or no , their office being to keepe the doores of the tabernacle , the truth is , he y t had preferred the very sparrows and swallows aboue himselfe , in this regard that they might resort to the tabernacle , & make their nests there ; did much more account the chorites far more happie then himselfe , because they by their office were tied to be euer , day & night in their courses about the tabernacle : w c priuiledge himselfe in this his flight ( whether before saul or absolon ) could not enioy . thus the prophet enforceth his request and petition vnto god : that therefore he would please to vouchsafe him a comfortable returne vnto the holy exercises of religion , that he might pertake in the publick duties thereof with his people : because hee accounteth this blessing the greatest happines vpō earth , yea next to heauen it selfe , although 1. neuer so little a while . 2. in neuer so meane a condition . so much of the meaning : the instructions follow . it is a note of a good heart , to account the wante of the word and ministery , the greatest want and heuiest burthen of al other . dauid for such affections was called a man after gods owne hart : so earnest and so frequēt they were with him : in psal. 27. 4. he was in many wants , was driuen from house and home , yea destitute of all earthly comforts : yet he felt none of thē in comparrison , neither wished the supply of any of them : but one thing he wanted , which he desired of the lord , euen that hee might dwell in the house of the lord all the daies of his life , to behold the beauty of the lord & to visit his temple . and this was not so peculiar vnto this man of god ; but that it is cōmon also with other y e saints of god. ieremy bewailing y e estate of the iewes in captiuity , beginneth his lamentatiō there where was greatest matter of mourning . the waies of sion lament because no man commeth to the solemne feastes , all her gates are desolate , her priests sigh : infinite were the ruths which were vppon the citty besides , in al that eighteen monthes while the siege continued , as plague ; famine , in which the pittifull women were glad to seeth and eat their fruite , and children of a span long : and wherin those that were arraied in scarlet were glad to imbrace the dung : much more lamentable was that blood-shed when ierusalem was taken , the kinges son slaine before his face ; yea the king him-selfe taken , his eies put out , his feet put in fetters , and him-selfe carried to babel . infinite and vnspeakable was the losse both of the cittie & temple , when both of them were burnt downe , almost to the ground : and yet the prophet conceiuing of these as farre lesser euils , mentioneth none of them , vntill he hath groned out most pittifull complaints , for that the worship of god was ceased among his people , and that which was a place of gods presence , & delight ; was now become a den of heathenish idolatry . the like wee see in daniel , who when by reading in books he vnderstood that the terme of this captiuity was accomplished : he turned his face vnto the lord , and sought by prayer , and supplication with fasting , & sack-cloth and ashes ; that the lord would turne away his anger , and wrath from the citty of ierusalem , and in that long prayer hee intreateth not , that he with his people might bee returned into their former possessions and inioy their houses , landes , orchards , vineyards and commodities : but the greatest losse of all seemed to eat vp all the remembrance of these , euen the fayling of gods publike worship amongst them ; this was wholy in his eie , and this took vp all his requests . he prayeth indeed for the cittie ierusalem : but because it was gods holy mountaine vers , 16. and because it was the cittie where-vpon his name was called . vers. 18. 19. yea herein he could neither contain , nor yet scarce expresse his seruency , but with strong cryes intreated the lord , for the lords sake , that is , for his christ sake , he would cause his face to shine vppon his sanctuary which then lay waste : and this may be obserued not onely in the prophets of the lord , but also in the lords people , who , how-soeuer before their captiuities it was hard to say whether they more despised gods holy ordinances , or imbraced their outward profits ; yet in their afflictions & wandrings in strange countries , the lord taught them this wisdom : that they looked not so much to their land and country as to the temple , to ierusalem , to sion . now who can deny that those are good hearts which are thus disposed , for 1. they are such as highly prize , and worthyly esteem these ordinances of god , as the holy meanes to beget and confirm faith in the soules of beleeuers , yea the meanes whereby ordinarily the fellowship of the saints with god , and their mutuall communion one with an other is heere begun in the kingdome of grace , and shall be perfected in the kingdome of glory . 2. they are such as see the necessity of gods ordinances in the ministry : in the want of w e , people must needs perish ; as such as want both y e rule and guide to direct & lead them vnto true felicity . 3. they are such as haue tasted ( in som measure ) how sweet y e lord is in these ordināces ; or els could they neuer thirst after the liuing god : they haue met with god in sion who hath enlightned their minds , perswaded their harts ; cōforted their consciences ; furnished thē with coat-armor of proof , against satans subtilties and batteries , fortified them against their owne weaknesses , supplyed them with preseruatiues against the poison of euill example , which as a corrupt ayer infecteth not a few : beutified them with the graces of faith , hope , loue , humilitie , patience , sobriety and the rest , clothed thē with the righteousnes of christ whom their faith hath clasped and wil not let go , in comparison of whom al gain is losse , and al abundance meer necessity and beggery . this doctrine serueth to reproue a nūber of men who account of the word and the ministry of it so meanly , as the things which they can be best without : and therfore where god in mercy hath vouchsafed them , many esteem of them as a sixt fingar , a superfluity , a burden : & speake of them as the vnthankful israelites of mannah : we see nothing but this mannah there is too much preaching , and what should so much of it do ? and againe where god in iudgement hath denied this blessing of a faithful ministery vnto a people , it is neuer asked after : but in many ignorant townes and parishes , scarce shal we heare of a man that stirres vp himselfe to seeke after god. in the want of neuer so base an outward commodity , men can complaine , yea and lay their counsels and purses together , to get their want supplied in season . hence is it that men are much in such complaints . oh we want such a commoditie in our country , such a benefit in our parish , such a necessary in our houses , and will be diligent with much money to redeeme it ! but neuer a word of the want of instruction , of the want of a painfull teacher , of the want of the knowledge of god , of the want of the practise of piety either in the parish , or in the familie . which argueth the fleshlinesse of mens hearts , which in their desires can soare no higher then earth and things below . a pitifull thing it is that in the dayes of such grace , a man may ride so many miles together , and behold so many people as sheepe dispersed without faithfull shepheards , to bring them into the folde of christ , or as so many goodly fields ready and white vnto the haruest , and yet scarce any labourer to inn them , and bring them into the barne of christ : of whom a mā may say , to the sorrow of his soule , as christ of ierusalem , y t the things of their peace are hid from their eies : & further many who are not without all knowledge nor the means , but take themselues to haue better part in christ then the former , may here finde the vnsoundnesse of their soules : for many reputed christians because they are not only within the visible church , but pertak also in al the outward exercises of religiō , hear the word read , preached , receiue the sacraments , contēt themselues in these works done , without any great inward affection to any of them : men they are of great indifferency ; if they be vnder the ministery , they see good reason to submit their outward man vnto it , & to giue it now and then some good words , and vpon occasion a meals meat : if it were absent they could also vppon short warning frame themselues to indifferency , & carry the matter without much impatiēce : w c if euer they had intertained in such affection as they that haue tasted the sweetnes of god in it ; they would wish to want the aire to breath in as soon as these sweet meanes no lesse necessary to a comfortable christian life then the aire to a natural . to such men therfore i say , that lette them make what profession they wil ; let them reioice in the peace and liberty of the church : if in the church inioying the word and exercises of religion thou prizest any thing in the world aboue them in thy affection ; yea if any thing be so sweet vnto thy taste as these bee ; thou now by vnder-valuing these vnvaluable priuiledges of gods people declarest thy selfe ( for all thy profession ) to bee no better then cockle in the field , or chaffe on the floore of christ. and againe if in the want of these holy ordinances of god ; thou esteemest not ( with dauid ) that the greatest want is vppon thee that can befall thee ; thou art but an vnsound member ; yea rotten at the coare of thy heart . this doctrine teacheth further y t it is a iust cause of mourning when the word & ministery either decay amongst any people or are interrupted , for this bringeth the greatest want that any people can be exposed vnto : the dissoluing of the ministrie is the peoples decay , prou. 29 18. where vision faileth , people perish . hosee . 4. 6. my people are destroyed for want of knowledge . can there by any greater losse then the losse of a mans soule ? or can there bee a greater want then for a man to be starued to death ? or if this losse , this want , be brought vpon any man , can any recompence bee made vnto such a party answerable vnto either ? what a griefe then should it bee to a godly heart to see whole townes lye vnder that curse of god , amos 8. 11. euen vnder a famine , not of bread and water , but of hearing the word of the lord ? for although religion and exercises of it bee safe in the places where wee dwell , yet if the absence of it else-where greeue vs not , we lay not to heart the distresses of gods people as we ought , our bowels are too ayery , wee are too priuatly minded , and further if we heare or see any faithfull ministrie interrupted , wee must lament that the free passage of the gospell is hindered : that that meanes wherein the lord conueyeth all his goodnesse into faithfull soules is taken away , and so a doore opened to all iniquitie : yea a flood-gate vnto all impiety . if any mans outward estate were broken , his wealth by force and violence snatched out of his hands , here would be sence and sorrow ( more then inough ) for the losse : shall then thy inward state be crackt ? the liberties of the ministerie , and of the assemblies be infringed ? the sanctuarie of god desolate ? the exercise of pure religion together with gods worship be hindred or abolished , and all this cause no sorrow , nor set any griefe to thy heart ? is this such a dispositiō as becommeth him who professeth himselfe to be the lords ? no surely : for such ( as they haue cause ) fill their mouthes with complaints of the desolations of sion . a iust cause of sorrow was it to dauid , when he saw the enemie lift vp axes , and hammers to breake downe the carued worke of the sanctuarie . as iust a cause when such a man as ioseph shall be euill intreated , who hath beene a meanes to releeue a whole towne in the time of famine . if at any time by their or such other meanes sion shall sit in the dust ; the childen of the church must shew their compassion in their mothers miserie , weeping when shee weepeth , and no more bee able to reioyce in her sorrow , then the iewes could compose themselues to sing hebrew songs in babilon , when they remembred sion . eli a good old man ( notwithstanding his weaknesse towards his sonnes ) when the arke was carried to the battaile against the philistines , it is said his heart feared for the arke of god , ( 1. sam. 4. 13. ) and when tidings came that the battaile went against israell , that hophni & phineas his sonnes were slaine and the arke taken : it is sayd when he heard of the arke he fell from his seate and brake his neck : it was not the sorrow for his sonnes , but for the arke that brake his heart , that it failed him . hee had likewise a good daughter in law phineas his wife , who when she heard of all these tidings , the text noteth also of her , that it was not the death of her father , her brother , nor her owne husband all at once , y t so went to her heart : but this was it which her minde and tongue ranne vpon , and made her refuse all comfort ; because the arke of god was taken , and the glory was departed frō israel . vers . 21. the like is worthy noting in that faithfull captaine vriah , who when he was called and commanded by dauid to goe home and eate and drinke and company with his wife , hee vtterly refused , because the arke , and israell and iudah were in tents , and his lord ioab and his seruants in the open fields : and therefore hee could take no delight in any thing at home , because it was not well with the arke and israell abroad . 2. sam. 11. 11. euen so should wee neuer thinke our selues well , when it is not well with the church , nor when the gospell runneth not with free passage : which consideration should abate much of our present carnall reioysing in , as it did in worthy vriah . daniel was well enough , highly in fauour with the king , had libertie of conscience euen in that idolatrous kingdome , to worship the god of israel purely , he was in no bondage nor affliction : but yet so long as gods people were in calamitie gods temple in desolation , gods worship in contempt , he could not but sorrow , fast and pray in their behalfe . the like wee read recorded of that faithfull captaine nehemiah , he was a great man in the court of king artaxerxes , in an office very honorable and neere the kings person , for he was his cup-bearer ; yet when enquiring of his people , he found they were in great misery and reproche , and that the wall of ierusalem was broken downe , and the gates of it burned with fire , his zeale stirred vp exceeding sorrow , euen such as hee could not hide , but that the king ( before whom no mournefull spectacle might come ) did read the deepe sorrow of his heart in his countenance : his owne aduancement and honour could not comfort him , so long as hee saw god dishonored abroad , the citie dedicated to his name , now defaced by heathen princes : that religion which by himselfe was prescribed to serue him by , now decayed , and that people which was his owne peculiar , now to become seruants to strange lords . nehem. 13. wherein wee read our owne lesson , that our selues enioying the pretious libertie of our assemblies , we ought to pitty the distresse of our countrymen , who sit still in the shadow of death , & by our prayers and best meanes , to releeue them , groning out the desires of our hearts , and that all israell , euen in our owne country , might be saued . thirdly , if the want of the word , and exercises of it , be the greatest want of all other : then such as haue it must be wise hearted to make precious account of it : and while they enioy it , store them-selues with such necessaries as shall after-wards besteed them . men are not so carelesse as to forget or fore-slack their markets vpon the market day : neither neede many spurres to reserue some-thing ( as wee say ) against a rainie day . why then doe not such as professe themselues the children of wisdome , fore-cast and prouidently fore-see their future necessities ? especially seeing this ouer-sight will cost them so many teares , so much sorrow as their spirits shall scarce bee able to sustaine them . how is it that we haue not the wisdom of men in vs ▪ to say within our selues , a rainie day may be vpon vs or euer we be aware : it may be the sorrows of our mother the church are not farre of : perhaps a famine of the word ; a want of the ministerie ; a black darknesse like that of aegipt is neerer vs then we thinke off . for we haue seene as bright gleames as ours ouer-cast : yea as cleare sunnes of the church set and fallen in the firmament , as that in the light of which wee now walke : witnesse the churches of rome , corinth , galatia , ephesus , philippi , the seauen churches in lesser asia , all which were farre afore vs in the gospell : but now vnder the turke and pope are sunke to hell , in the profession of mahometisme and anti-christianisme : yea of golden candle-stickes which once held out the glorious gospell and word of truth , are become the very cells and dennes of diuells . or if the lord for his owne name and truths sake , forbeare the remoouing of our candle-sticke , yet the sorrowes of mine owne soule may come vpon mee , as the trauell of a woman : the lord may let loose , and set my sinnes in order before mee to the breaking of my heart ; and vexe mee with fearefull visions : or else sicknesse may assaile mee , and bring mee downe to the gates of death ; my owne deaths day , and consequently my iudgement day is at doore , and cannot bee farre off . let now euery christian well bethinke himselfe , whether in any of these straites hee shall not need oyle in his lampe : whether hee shall haue no vse of faith , of direction , of comfort , of patience , of sence of gods loue , of assurance of pardon of his sinne , of strength against such temptations , as hee ( perhaps ) neuer buckled withall before . i assure thee that which thy owne experience shall at that time become thy mistresse in : that whensoeuer the lord shall begirt thee , and lead thee into any of these conditions ; if the word bee not thy comfort , thou art sure to perish in thy trouble ; and that all thy life had beene time little enough , to haue furnished thy selfe against that day , yea if thou hadst begun to bee heauenly couetous , when thou beganst first to breath . wouldest thou then be armed against sinne , superstition , heresie , popery in thy life time ; and close vp thine eyes in that holy religion of god which thou hast learned , and beene brought vp in : yea if times and religion should alter ? wouldest thou not in the day of thy sorrow be found vnfurnished , and nakedly layde open to all terrors of conscience , accusations of sinne , and temptations of sathan ? wouldest thou not bee giuen vp to impatience , to a sence of gods wrath , to shutte vp thy dayes in an horrible apprehension of an hell in thy soule afore-hand ? oh then now while god offereth his grace in the ministerie of the word , acknowledge the acceptable time and day of saluation : laye holde vpon wisdome while shee calleth ; giue her answer while shee yet knocketh ; open the doore of thy heart , to giue the best enterteinment thou canst to this deare daughter of god : store thy soule with knowledge ; but especially with faith and good conscience . make roome in the house of thy hart by remouing all the trash in it , such as is infidelity , impenitency , earthlynesse , voluptuousnes and whatsoeuer sauoureth of the flesh : then lay vp in it prouision for thy necessity ; that it may become a little granary , or treasury to which thou maist alwaies resort , when either the publike meanes may faile thee , or thou maist bee debarred from them . be dilligent in gathering this mannah while the sixe dayes last , before that day come wherein though thou seekest it , yet shalt not finde it . in these seauen yeares of plenty , lay vp ( like a prouident ioseph ) for thy selfe corne for the seauen yeares of famine : wherein seauen leane kine shal eat vp the seauen fatte kine , and bee neuer the fatter . passe not thy summer singing with the foolish grashopper , but with the emmet prepare thy winters store . when agabus prophesied of a famine , act. 11 , 28. the bretheren were carefull to prouide against it : so thou now hearing that a time of dearth will come , in which thou shalt stand in need of great store of grace ; get thee a stocke before hand to spend vpon ; least when the time ouertaketh thee vnprouided , thou begin to late to houle and say : o the time was when i had the word , the sacraments , the ministry , whereby i might haue not meanely inriched my selfe , and haue bene able to haue bene helpful to others , rather then my selfe to be vtterly destitute of prouision in such times as this is : and this is my griefe , i had warning that these daies of straightnesse would come vppon me . alas that euer i should so haue lost my time , that euer i should haue refused wholesome counsell : oh that i might once more inioy the meanes againe ! oh for one day in the courts of gods house ! i would neuer neglect so great saluation . and herein the folly of our nature bewrayeth it selfe that we are wiser in the want , then in the fruition of good things ; and that we cannot so rightly prize a present benefite , as sighe after it when wee haue negligently depriued our selues of it . caine cared not for the worship of god all the while he was in his fathers familie , till hee was cast out of it ; and then too late he cryed out , that he was cast out from the face of god. esau contemned his birth-right and blessing till it was bestowed , and then could seeke it with teares when it was too late . saul forceth not of samuels prayers for him till the lord was departed and had cast him off . the prodigal son careth not for the dainties of his fathers house , till he was driuen to feed among swine ; and then he can desire to bee among his fathers herd-men . the prophane of the world take daies with the lord : if they can be at leysure to heare him another time with festus , so it is , but for the present they cannot intend it . many professors wil not foule their dainty feete now for the word ; who i doubt not would afterward seeke the blessing ( if god should once deny it ) & y t with tears : the case being y e same with vs as somtimes it was with israel when they had with gods commandement all the incouragements which moyses could vse to speed them forward vnto canaan ; they would not go , but back again into egipt in al the hast : the text saith they refused y e land , v. 21. but when once sentence was past , that they should neuer see y t good land . thē they rose vp early in the morning , & were ready to go to the place which the lord had promised : now was there no stay with thē : neither y e lords reuealed wil , nor moyses perswasion could so pale them in or preuaile with them , but that they presumed obstinatly to go forward . the same people before the captiuity , had the temple , the arke , the sacrifices , the oracles , they cared not greatly for them ; it seemes the times were much like ours wherein to call men to the house of god , to speake of pastors , preaching , scriptures and holy exercises is to glut and surfet men , and so driue them from the loue of all : but the time commeth on , that the lord requireth this contempt w c they dearly buy , hee casteth them among idolaters , and scoffers , by which humiliation he bringeth backe things past to their remembrance . by the riuers of babel we sat and wept in remembrance of sion . what sion ? their cheekes were dry ynough before : but now in babell they can weepe , now away with musicke , now can the harpes hang vppon their willow trees without a finger to touch them ; neither their sweet melody of instruments , nor their pleasant walks , nor their christall riuers can affect them with ioy , seeing they were now banished and excommunicate from the publike exercises of religion before the lord at sion . and it were to be wished that euen such as belong to the lord did not vnderprize such gratious pledges of gods presence in the presence and plentifull fruition of them ; who yet can with sighs mourne after them , being withdrawne from their eyes , no otherwise then when all israel lamented after the lord when the arke was in kiriath-iearim , 1. sam. 7. 2. the lord iesus woing his church most louingly intreateth entrance into her . open vnto mee my well beloued for my head is full of dew , &c. oh no shee hath putte of her caules , shee will not disease her selfe so farre as to put them on ; shee hath waesht her feete , and meaneth not to foule them : while shee may haue christ at the threshold she giues her selfe leaue to sleepe a little longer , & in her sleep she slips that most sweete oportunity : christ leaues her to her ease which might not be dislodged : but shortly after her soule awaking , and shee bethinking her selfe of her vnkind answer , steps to the doore to let him in ; but he is gone in displeasure ; now her heart is gone with him and smiteth her more then before ; she seekes him , but finds him not ; calleth him , but receiueth no answer : he is too neere to be let in and receiued while hee is at the doore ; and therefore shee must trudge vp and downe after him , with much labour , & more greefe , inquyring of euery one she meeteth , whether they haue met with him whom her soule loueth or no. by which example seeing that too much of this folly is boūd vp in the harts of the best of vs ; let vs striue to become more wise-harted in intertaining our priuiledges whilst they be offerd . the centurion could say when christ was dead ; this was the son of god , hee should haue said so when he was aliue . let vs acknowledge christ while he is present , & reioice in gods face , in the assemblies , in the ministry , least whē our vnthankfulnes hath fortified them , wee lament the losse when it cannot be supplied : & this is the rather to be thus vrged and beaten vpon ; because it is with many a mā , as it was with the people of ephesus : whē paul was taking his leaue of the elders of ephesus , he told them that he knew they should see his face no more : thē they wept abundantly , but especially were sorry at these words , that they should see his face no more , euen so a number of men are neuer sorry nor weepe , are without al affections to the ministry & ministers , til they be taking their leaue and say they shall see their face no more ; and then they wish that they had taken more good by their presence ; and then if occasion were offred again they would be more careful , and not forslow such oportunities : these consideratiōs are so much y e more seasonable to you the present hearers , y t now at the first entrance of this blessing you may lay hold of it , so as your increase in the end may be much more abundant . the second point of instruction out of the word , is this : that it is a note of a good man more to reioice in the prosperity of the church and the holy exercises of the ministry , then in al the delights among the sonnes of men besides . for who can condemne in this holy man of god such an holy desire as this is ? nay who can deny but that our affections & wishes ought to be in some measure sutable vnto his ? and therefore that it is our part with him , to prefer the reioycing and comfort of one day within the church , aboue a thousand elsewhere , not excepting the pallaces of princes : yea and that wee might bee so happy in the fruition of this desire , to choose a very meane estate with it , rather then the most glorious condition of the earth without it . but what moued the prophet dauid , or what did he see or find in this assembly , or in the ministery that could so rauish and affect him ? for men of common eies cannot see any such extraordinary thing in them so violently to draw them ; it may seem there was some secret force , which drew out such affectionate desires in him . it was indeed a secret force of the spirit of god , from whom such setled and sanctified desires can only proceed : and yet wee may not conceiue such to bee immediate motions , and vngrounded flashes , but such as the spirit raizeth by meanes : both first causing the beauty of gods house to appeare bright to their eyes : and second , reuealing to them the priuiledges which gods people there partake , and cannot againe meete with them in any society besides . the former appeareth , psalm , 27. 4. one thing i desired of the lord , and i will desire it , that i may dwell in the house of the lord all the daies of my life . but what mooued dauid thus to wish this one thing ? that i might see the beauty of thine house : and although the beautie of the sanctuary so farre forth as it was externall , in regard of the matter , of the forme , of the whole ordination of it : yea and all the vtensils euen to the very pinnes of it , which all were of the lords owne inuention & institution , and might therefore haue drawne carnall mindes vnto it ( as at this day the sensible and plausible splendor and beauty of the church of rome doth many superstitious people ) yet was neuer any good and sincere heart ( such as dauids was ) satisfied with externall things in gods worship : well knowing that as god is a spirit ; so nothing is there pleasing vnto him which is not spiritual : there are therfore other beauties which the stranger entreth not into y e beholding of ; yea such as cānot be beheld but with eyes as cleare as christall . quest. what are the beauties you speake of ? answ. they may be reduced vnto these two heads : they are seene partly in respect of the parties present : and partly in the things performed in such holy assemblies . the persons present ; are , first ; god himselfe : whence such places are called bethells , as dauid here thy house : thy courts : and are no other then the presence chambers of this euerlasting king of glory . here he sitteth in a chaire of estate , as formerly he sate between the cherubins : how can it then bee but that the glory of the lord should fill euery such house of his , as once it did the temple 1. king. 8. 11. or where can a faithful soule more securely , more ioyfully rest it selfe , then in gods owne resting place ? secondly , christ himselfe is heere present : for wheresoeuer two or three are gathered togither in his name , he is in the midst of them . hee walketh in the midst of the seauen golden candelsticks : and no where else ( if hee bee missing ) can his parents and kindred finde him then in then temple . now is not this a greater beauty then any which can else-where bee espied ? wherein the second temple passed the glory of the former : & yet ours exceed the second ! for how could the second temple wanting 1. gods presence between the cherubins . 2. the vrim and thumim . 3. the inspiration & raizing vp of extraordinary prophets . 4. the arke it selfe the seat of god , which was taken in the captiuity . 5. fire from heauen to consume their sacrifices : how could ( i say ) the second temple wanting all these , be truly said to exceed the glory of the former , which had thē al ? but only in regard of christs bodily presence which by entring into it was to beautifie it ? and yet the effectuall presence of his spirit now with vs , is farre more powerful and glorious , then was his bodily presence in that temple . now seeing that christ is the churches welbeloued , and is more then other welbeloueds , euen the cheefe of ten thousand ; and hath not left vs direction to meet him any where , saue in the tents of sheapheards , and in the steps of the flockes : should any christian soule ( which is knitte vnto him in spirituall wedlocke ; the contract beeing alreadie made , and the daye of their marriage apointed , and approching ) desire any socyetie more then his ? nay ought not euerie beleeuing soule to wish one houre spent in his socyetie and fellowshippe , rather then ten thousand with any besides ? so as hitherto dauid was not wide in his wish and reioycing . thirdly , the holie spirit of god is present in our assemblies ; most plentifullie pouring out of his full buckets the treasures of wisdome and grace ; yea the variety of graces accompanying saluation . neither doth this spirit ordinarily display him-self else-where : who although hee bloweth where hee listeth in regard of the free and vndeserued graces which hee poureth out : yet is it ordinarily by meanes of the word , sacramentes , prayer , censures publikely exercised and administred according to the will of god. hence is it that wee reade still of the vvord and spirit : and water and the spirit ioyned together , because the spirit ordinarily putteth forth the grace of regeneration in the meanes of the word and sacraments . now who hath not good cause , to wish ( if not all his time ) yet the most of it there spent ; where by the worke and presence of the spirit , he may so happily inrich himselfe vnto life euerlasting , rather then else-where , where is nothing but spiritual pouerty , nakednesse , and beggery ? fourthlie , the holie angels of god are here present in our assemblies . whence the apostle 1. cor. 11. 10. wisheth the woman to haue power ouer her head because of the angells : that is , the woman in the congregation must couer her head , as for other reasons , so for this which is not the leaste ; in that the angels are present , and behold the order and behauiour of men & women . but why are the angells present wil some say ? i answer not onely in way of ministery and seruice vnto the lord , vnto the elect , and vnto his ministery , sundry waies both assisting and helping it forward , and withstanding such enmities as otherwise resist it : but also after a sort to solace , and reioyce them-selues in the beauty of gods house , so 1. pet. 1. 12. vvhich things the angells desire to behold ; speaking of the misteries published in the gospell . to which maketh that interpretation of the place in hebrews . 12. 16. yet once more will i shake not the earth only , but also heauen . the meaning of which words by the iudgement of some excellent diuines , is this : that the voice of god in the deliuery of the law did cause the men on earth that hard it to quake and tremble ; but now in the preaching and deliuery of the ghospell , the verie angells in heauen , are after a sort shaken beeing rauished & rapt into the admiration of it . are there then such beauties in the assēblies as that very angels themselues admire ? & shall not men for whom they were instituted seek both to espy , & be affected with them ? and who can b●ame him that can come to prize these beauties aboue all that the earth can afford besides ? seeing the angells themselues who are stript frō all earthly desires and delights , are said to admire these , but neuer the other : such a man indeed is come nere to angelical perfection . fiftly , the saints of god here present themselues in whō al our delight ought to be . for as the tribes of the lord vsed to goe vppe to his house , that they might worship before him in his tabernacle & temple : euen so now the people of god assemble themselues in our congregations to the same purpose . now when i say the people of god , i mean not al hand ouer head , who promiscuosly come together ; not withstanding they all are his people by right of creation and preseruation , & yet of them some are openly & professed prophane ones ; neither all those who ioyne in externall profession and exercises of religion : of whom yet many are not inwardly purged : in which sence the old world called them sonnes of god. that is , all the posterity of seth and enosh , opposed to the daughters of men voyde of all religion and pietie . but i meane those of gods election ; that are called of his purpose , that haue obtayned mercie , and who proceede on in the waies of sanctification vnto saluation . these are called in scripture an holie people , a chosen generation , a people by purchase , the doue of christ , his vndefiled , his treasure : and their propertie is described , that they flye as a clowde , and flocke as the doues vnto these windowes . which prophesie although it bee properlie to bee vnderstood of the vniuersall and generall calling and concurse of the gentiles vnto the church , who should come with such celerity and swiftnesse as if a cloud were with violence of windes carried from one side and region of heauen to the other ; and in such flockes and multitudes , as if a whole flight of piegeons ( driuen either by tempest , or by an eagle , or some other birde of prev ) should scoure vnto their columbarie , and rush into the windowes : yet this propertie is so peculiar vnto persons once called and conuerted , as by which the holie ghost pleaseth to expresse them , rather then by any other title , that they are such as flocke to the windowes of the church , by which the lord conueyeth to his people his light of instruction , of consolation , of grace , of glory . so else-where , the scriptures note them to bee such as seeke the lord in his ordinances , such as seeke the face of the lord , such as call one another to the house of the lord , and such as cheerfully and couragiously march on , and will not giue out , vntill they meete the lord in sion . obs. if it be here obiected , that these are but a few in comparison of the multitude which resort vnto the house of god : who belong no otherwise vnto him , then reteiners vnto their lords or maisters , they weare his cloath , and now and then giue some formall attendance , but are no houshold seruants . an. i answer . that true it is that the best part for the most part , is the least part , if wee consider the truth of the thing : but yet christian loue bindeth vs to iudge the best of all that ioyne with vs euen in the outward seruice of god , for wee cannot enter into their hearts , but must leaue them to stand or fall to their owne lord , and forbeare to iudge them before the time . secondly , wee must ( notwithstanding the multitude of prophane & hypocriticall persons in the congregation , ) frame our iudgements vnto gods , who esteemeth the assemblies frō the better part , and not from the greater ; he knew well that many moe who were but iewes without , and in the letter resorted vnto the tabernacle ; thē those who were iewes within ; yet it still retained the titles of gods house , & gods courts . thirdly , it is a glorious thing to be admitted euen to the outward profession of religion , notwithstanding all are not of the church that are in it . in which regard ioshua calleth all israell the lords possession , euen because his tabernacle dwelt amongst them . and thus was it prophecied by balaam himselfe , that israell should dwell alone , and should not bee numbred among the nations , for israell was a people of a pure language . in all which the nation of the iewes were aduanced aboue all other people , because they were distinct and seperated from all other ; both in their religion , lawes , rites and condition of life , all of them appointed and established by god himselfe . how much more beautiful then and glorious are the cōgregations of gods people , in regard of such who are truly the lords holy ones ? allied vnto christ , saints by calling , and begin to lead euen an heauenly life vpon earth ? what is it that maketh the court more louely and glorious , then all the rest of the pallaces of the land besides ? it is not so much the stately building or other braueries , but the presence of the king , queene , prince , lords , ladies , and other their attendants answerably where the exercises of religion are established , are beauties no whit inferiour , but farre passing the former . salomon describing the glorious condition of the church , compareth it to the courts of kings and monarches of the earth , but infinitely aduanceth it aboue them all , euen in this consideration . there are threescore queenes , and fourescore concubines , and damsells without number . as though hee had said : if in any court of the world insteed of one queene ( for ordinarily there are no moe ) there were three-score , and all attendance proportionall , though this were such a glorious and beautifull a sight as neuer man saw , yet were it not comparable to the beauty of the church , euery true member of which is a king ouer his lusts , and heire to the crowne of heauen . true it is that this beautie of the saints which beautifieth the assemblies is partly blemished and stained , and partlie hidde and couered . the former by many prophane esaus , that thrust themselues into the profession , who a while seeme to bee liuing stones ; but after appeare but stubble laid vpon the foundation . these are spots in our meetings , who so farre as in them lie , make the church resemble nebuchadnezers image ; whose head was of gold , but the belly and feete of iron and clay , which will not bee tempered together but fall a sunder . the latter , partly because this kings daughter is glorious ; but within , her comlinesse is like the curteines of the tabernacle , which outwardly were of courser stuffe , but within costly for the matter , and curious for the exquisite workmanshippe , and like to the beauty of christ him-selfe in whom men sawe neither forme nor beautie , partly because their infirmities cloude their beautie , and darken them in mens eyes , when yet they remaine most deare vnto god : and partly because the sunne of affliction and persecution looketh much and often vpon them , which maketh them seeme blacker then they are , and thus christ him-selfe was despised because men iudged him as plagued and smitten of god. isa. 53. 4 , and iob counted an hypocrite of his friends . no meruaile then it is , that such eyes as are not annointed with the eye-salue cannot prie into this inward and secret obiect : no meruaile if eyes thus accustomed to false glasses be distempered ; no wonder if eyes still gazing vpon such clouds bee held from seeing the hidden glory of the saints , no otherwise then elishaes seruant was , who could not see the glorie which shone rounde about him . but such as are the lords must herein expresse the vertue and image of their heauenly father , who delighteth in his people as in his portion ; whom hee accounteth beautifull as the lilly , and sweete as the rose . euen so all our delight should bee in the saints which excell in vertue : let them be by infirmities , by afflictions blacke , yet in our eye they must bee comely : the shining graces of god in them ought as by strong cordes to draw our affections vnto them : and if in our priuate course we ought to edifie our selues by this , & by our conuersing with them , partake of their graces and encrease or stir vp our owne : much more should we with all cheerefulnesse partake with them in the publicke worship of god , by whose presence , behauiour and praiers our ioy is more full , and our seruice more acceptable . especially seeing this whole psalme sheweth how our prophet from this consideration did not a little prouoke his heart and best affections vnto the assemblies . now to end this point , seeing wee are taught that here is the court of the king of glorie , the holy god sitteth here in the holie assemblies , the holy angels of god are heere present ; the holie saints of god stand here vpon this holie ground : how is it that wee cannot conceiue these meetings to bee the most beautifull places of the earth ? how are wee yet as blinde as moles , if wee espie not and turne not our eyes vnto such beauties ? what a fearefull delusion is befallen them , who are so easily wone to the painted beautie of an harlot , and despise the natiue beautie of the spouse of christ ? what a certaine damnation abide such , as by scorning the holy exercises of our publicke meetings , and reproching the preachers , and ministers of them , seeke to turne this our glory into shame ? but more of this in the vses following the doctrine . thus much wee haue spoken of the honorable persons present in our congregations , the dutifull respect of whō ( if we wanted othermotiues ) were forcible enough to draw godly hearts with cheerfulnesse vnto our meetings . now the things which are performed in the congregation , are of the same qualitie ; euen holy things : namely the whole publike worship of god , standing especially in the ministerie of 1. word , 2. sacrament , 3. prayer , 4. keyes of the church : of none of which can any that knowes them affirme truly , that it wanteth power & perswasion to draw any godly heart vnto it . and first in these meetings it cannot bee denied , but that wee enioy a most comfortable and pretious treasure of the worde of god , and that both reade and preached , the weaker of which meanes wanteth not his fruitfull vse in the church , that whosoeuer ascribeth not much vnto the publicke reading of the scriptures : well considereth not the necessity of that ancient ordinance of god , who of olde would haue moses reade euery sabboth , and instituted a lecture of the law and prophets . the which ordinance of god , not onely the holie apostles : but the sonne of god himselfe graced , yea honored not with his presence onely ; but also with his ministery ; for ( as his custome was ) hee went into the synagogue on the sabboth day , and stood vp to read . and if here it bee asked , what are the speciall benefits reaped by this ordinance instituted out of the wisdome of god : i answer . first , it is a notable meanes to come to the knowledge of the history of the scriptures , wherein the chiefe workes that euer the lord did in the church are recorded , whether of iustice or of mercie , especially those of our fall in the first adam , & recouery by the second . secondly , to confirme our faith in all the points of christian faith and religion : the maine grounds of which we haue fore-prophecied of in the old testament , and are fulfilled in the new . 3. to direct our iudgements in proouing of all things ; and holding that which is good , as the baereans searched the scriptures , to see whether the things were so as paul preached , which if it bee a fruite of priuate reading ( as the rest also are ) much more of publicke . fourthly , to traine vs to the more profitable hearing of the word preached . fiftly , to acquaint vs with the phrase of the scripture ; so as wee can both vnderstand , and speake the language of canaan . but who can speake of the glory of our ministery , in regarde of the worde preached : which as a more ordinary and principall meanes leadeth vs along vnto saluation , by a more full manifestation of the promise of life : yea not onely explayning things to cleare them to the vnderstanding ; but applying them vnto the heart and affection , and vrging them vpon the life and conuersation of a christian. the blessed worke of which institution will euidently appeare , if wee consider the obiects vpon whome it worketh ; and those bee eyther the vnconuerted , or conuerted , or both . in regarde of the vnconuerted , it is the ordinarie meanes to beget them to god , by enlightening their eyes , opening their eares , mollifying their hearts , and working faith in their soules , which commeth by hearing . and what a blessed worke is this whereby the sonnes of wrath become the sonnes of god ? whereby those who are layd lowe in hell by sinne , are raised vnto the glory of the highest heauen ? and whereby the iust heyres of damnation are entituled into the state of saluation , to receiue inheritance among those that are sanctified , in this excellent vse is it called a ministerie of reconciliation , of peace , a word of grace , of saluation , and of life . 2. in respect of those who are conuerted : it is a powerfull meanes of the spirit ; first to encrease their knowledge , by the daily clearing of their iudgements from error , and ignorance ; and leading them into all necessarie truths . secondly , to strengthen and encrease their faith , bringing it with dayly progresse from the infancie and weaknesse of it , till the beleeuer attaine his tallnesse and strength in christ. thirdly , to call them from their dayly wandrings and strayings , and settle them in a godly course . fourthly , to preuent their falles , whilest they are heere partlye furnished with christian armour against temptations ; for through the ministerie of the worde , sathan falleth like lightning from heauen . and his strongest holdes are cast downe : partly while they are counselled in their doubts , finding the word in this ministerie , especially the man of their counsels . partly while they are admonished of such wayes as are disagreeable to such an high calling as they haue vndertaken . fiftly , to raise them out of falls , by discouering vnto them the nature and danger of sinne , the working of their owne infirmities , the bitter roote of originall corruption : the poysoned fruites of it : and by many motiues continually prouoking their repentance , which was the scope christs fore-runners sermon ; yea of his owne preaching , and of his apostles . sixtly , most absolutely to direct them through their whole christian course . if they be alone , it affordeth them matter of holy meditation ; that they are neuer lesse then alone , when they are most alone , except those can be alone , who walke with god. and if they bee to deale with others , it enableth them to become great lights ; ready and furnished to instruct , and comfort abroade , to bee as eyes to the blinde : and feete to bring the lame to christ : and at home to teach and pray with their family , so as their houses become little bethels , and houses of god , in which the lord is truely and constantly worshipped , and both themselues and the churches in their houses , dayly edified vpon their most holy faith . now in regarde both of the wicked who are by the worde preached , more hardened , and of the godly whose number by the same meanes are dayly augmented and accomplished , the appearing of christ vnto judgement is hastened , which the saints ought to long after , as in which they expect , and shall attaine their full redemption . secondly , in the sacraments wee drinke yet deeper of the lords bountie , who contenteth not himselfe to bring his children vnto the faith by the former meanes , vnlesse also hereby hee raise them vnto a full growth in christ. as a tender mother accounts it not enough to bring forth her child , except shee also nursse and cherish it vp vnto mans estate . so hath the lord in these sacraments to shew the aboundant sweetnesse of his loue in christ , after hee hath in the word preached , made the couenant of grace knowne vnto men ; hee also doth most surely seale it vp vnto their soules , by those seales of the righteousnesse of faith . the former sealing vp their vnion , ingrafting and fellowship with christ , from whom as from a roote , they draw and sucke the moysture of grace , without which they are but dead , and withered branches . the latter assuring their continuall grouth , and encrease in him , till they become tall trees of righteousnesse , and both of them further helping both our vnderstandings as glasses by which we see clearer into the mistery of our redemption ; as also our memories , as monuments before our eyes , with which sence of learning our god would haue vs taught , as well as by the other of hearing : as in the third place both of them not onely spurring vp euery beleeuer to the performing of the couenant ; but also strengthening him to euery good duty , whereby hee may magnifie this grace of god. thirdly for prayer , how vnspeakable is the glory of god rendred by the church , gathered together , and how wonderfull are the blessings which are vouchsafed the church from god , in and by meanes of this holy dutie , especially when they are assembled in the house of prayer ? in the former regarde is it sayd by the prophet , praise waiteth for thee in sion . for what greater honour can befall the lord , then first in petition to bee acknowledged the giuer of euery good and perfect gift ? to bee depended vpon for all comfort , instruction and euery good grace : to bee acknowledged the author and finisher of our faith , the beginner and accomplisher of all our workes , in vs and for vs ? and in the confession of our indignity and misery ( euen the best ) to haue his free grace amplified , and his prerogatiue yeelded him , whose priuiledge it is to say ; i will forgiue ? secondly , in prayses to be magnified by his whole church for the fruites of his free loue , manifestlie shining in his workes of creation , redemption , preseruation , and saluation of his church : yea and when his people haue done all they can in way of thankfulnesse for them ; yet euen the best of them shall acknowledge , that they cannot finde what to render vnto him for his vndeserued loue : thus the tribes goe vppe to ierusalem to praise the name of the lord. in the second respect , what a singular priuiledge is it that wee haue leaue giuen vs by our requests to speake and commune with our god ? and where-as the riche treasures of grace and good things are with him surely kept as vnder locke and key : how happily may wee by this meanes vnlocke and open them all vnto our selues ? yea that when wee cannot by any thing in vs or from vs demerite the least blessing ( wee beeing lesse then the least mercy ) yet if wee can but lift vppe one request of faith wee haue preuayled , and ouer-come god himselfe in the greatest . and if the prayer of one righteous man can preuaile so much as the scriptures testifie of moyses , iacob , elias : how much more when two or three consent togither in priuat prayer ? but when publike prayer is presented vp by many , yea the whole church ; how can that but exceed in strength ? for as in experience we see , many flowers bound together yeeld the stronger sent ; and compound water is sweeter thē simple ; many sticks make a great fire ; and vnited force more forceable : so euery christian alone and a part in this duty is acceptable vnto god ; but when many ioyne in holy society , they are much more pleasing vnto him , much more ioyfull among them-selues , and much more mutually incouraged to the practises of piety , & loue one towards another . publike breaches are soone made vp if many moysesses stand vp in the gap . publike peace if it be wanting is speedily and happily procured when many eliases lift vp requests vnto the lord , euery one of which are as strong as the horsemen and chariots of israel . publike blessings are easily obteyned when many iacobs wrastle together with the lord : fully resolued not to lette him goe vntill hee haue giuen them a blessing . the publike ministry is successefully both setled and exercised when the saints striue with their ministers by prayers to god for them : and when the faithfull labour together in praier for the same purpose . the priuate necessities also of any one priuate member of the church , are sooner supplied by the instance and importunity of the whole ; and such as cannot come vpon their owne feet ( as the man sicke of the palsie ) are lette downe by the cordes of the churches prayer and sette before christ. a powerfull and preuayling thing is it with the lord when a number of beleeuers are in one place , and one accord , of one heart , and one soule as it were in many bodies , to whom hee hath giuen one heart and one way , yea one pure language to cal on his name and serue him with one shoulder . fourthly , if vnto the three former we shal ad the last part of the ministry performed in our holy meetings , we shall see both the glory of god further inlarged , & the benefit of the church amplified . for here we haue also to our vnspeakable good , the keyes of the kingdome opening and shutting heauen ; the power of binding or loosing of sinners . the authority of deliuering to satan the obstinate sinners and releasing the penitent . now what glory is it to the almighty when his iust sentence is before hand denounced against the vngodly of the earth ? where by him-selfe is cleared in his iudgement and the sinner more iustlie wrapped vp in the bandes of death which he had no care to preuent . and on the other side no lesse comfort it is for the humble soule in the same ministerie of the word preached to bee fully released from sinne , and absolued from all his vnrighteousnesse , and assured that whatsoeuer such sentence is rightly pronounced in earth is ratified also in heauen . these thinges beeing of such an high nature , as in which the publicke worshippe of god is performed to his so great glorie , and our own so great good , no marueil if dauip be so instant in his desire : & yet these things were after a sort vailed and but shadowed in that ministry of the sanctuary . for the arke it selfe was with curtaines , and there lay no high way vnto it , no not for dauid him-self : only men must look towards it in their prayers . and within that arke were hidde and chested vppe the tables of the couering representing the vvord , read and preached : in the tabernacle also was the golden potte of mannah a speciall type of our sacraments : and the rod of aaron shadowing the rod of the church discipline . how much more should wee ( were wee not so blockish as men hewne out of hard okes ) reioyce in such an open and glorious face of iesus christ ? yea with the prophet account it our blessednesse to dwel in the lords house , where we may euer praise him : because hereby wee come nearest vnto the life of iust and perfect men in heauen ; to the which while wee frame our selues afore-hand , wee haue entred into some degree of their blessednesse , as also of our owne . thus farre wee hetherto discouered those beautyes of the house of god , both in respect of persons present and holy thinges performed : which if men could see with bodily eyes , ( as they cannot bee perceiued but by such as haue cleared eies ) they would excite admirable loue and affection towardes them . now we are to intreat of the priuiledges , and benefits which gods people reape by frequenting the same : and the rather that such as perhaps little regard the glory of god , shining in his ordinances , brighter then the sunne in his strength , might yet for their owne aduantage and profitte bee perswaded with diligence and reuerence in this his house to seeke the face of the lord . now although the priuiledges be as manyfold in number , as excellent in their quallity : yet i will content my selfe to note foure of them : and these foure rather then any other , because i see them to bee such as moued in the prophet dauid aboue all other these holy and ardent desires ; as in euery of them will plainely appeare . first , the benefit of light and instruction . the first work that the lord doth in these little worlds ( as once in the great ) is to seperate light and darknes in such as are in christ created againe vnto good workes . for which purpose the lord him-selfe by his spirit becommeth the schoolmaister of his people , teaching them to know him in himselfe in his christ : to beleeue , to worke and walke . heere in his house ( setting a coppy to all maisters of familyes what to doe in their houses ) hee openeth his treasures of wisdome , and teacheth no triuiall matters : but first , for their necessitie , matters of life and death . second , for their dignitie such misteries as flesh and blood can neuer attayne vnto ; partly concerning god , as the doctrine of the trinity . partly concerning christ , as of his incarnation , conception , vnion of his natures , and partly concerning our selues . as our resurrection , life eternall all which are matters of faith . third , for their vse such as perswade the truth , preserue frō error , raize such as are faine , strengthen those that stand , comfort the afflicted , pacifie the conscience , confirme the certaine hope of life eternall , and deliuer the deeds of it into our hands : & indeed the benefit of our redemption and whole saluation by christ were little worth without these holy meanes whereby it is reuealed and applyed vnto vs. this is that benefit which our prophet expresseth in the beginning of the verse following . for the lord god is the sunne that is look what the sunne is to the world , that is the lord god to his church the sunne of the world is not so necessary to lighten the day , as this sunne of the church to lighten the darkenesse and dungeon of the soules of men : without w c ( seeing all our heauenly lght is from it ) our estate is far more vncomfortable then that of the egiptians in their three daies darkenesse : for here no man can all his dayes stirre out of the place where his naturall corruption hath sette him . and where shines this sun but in the church , this is the goshen where this light is : in the ministry especially it displayeth the beames of it . secondly , necessary prouision both for sustenance and safety of soule and body . first for the susteining of the soule heere , is milke , and stronger meat : here wee haue the lord pouring out all his goodnesse : here the great king prepareth a great supper , killeth his fatlings , prepareth his milke and wine , spreadeth his table , setteth on it iesus christ the bread and water of life : whose flesh is meat indeed ; whose blood is drinke indeed : here he by his ministers inuiteth and intreateth men to y e banquet : here he filleth the hungry and thirsty soule with good things : worketh new strēgth of life and grace ; as reioycing in god ; peace of good conscience , ioy in the holy ghost , watchfulnesse against sinne , comfort in tribulation , quicknesse and strength in good duties , boldnesse in good causes , and a life led and finished in faith and obedience . here the lord clotheth the naked soule , and putteth on it the lord iesus christ , whose righteousnesse becommeth the costly and comely rayment of it . heere hee inricheth the poore soule with treasures of grace and godlynesse . heere by the fire of his spirit hee warmeth and reuiueth the staruen soule . here is the tree of life for the sicke soule , the leaues whereof serue to cure the nations . in a word ; christ offered and receiued in the ministry , is food and phisicke , cloth and warmth , wealth and health , life and length of daies , yea all in all vnto the soule of all his beleeuing ones . and 2. for bodily food and rayment with other necessaries for the life present , although those who ar without y e church inioy them ; yet they haue them not in that speciall blessing and comfort , as the members of the church ; who 1. haue them by vertue of that special promise : first seeke the kingdome of god , and other things shal be cast on you : & 2. hold them by a right and title in christ : and 3. are taught how to imploy them to the glory of the giuer , all which make these blessinges good to them as they are in them-selues . secondly , for perfection and safety : 1. spiritual , here is a shadow & sweete refuge against the whole wrath of god appeased by christ : here we see sin subdued , death vanquished , righteousnes purchased , great deliuerance wrought for the soules of beleeuers : here we haue strength in temptation , and victory ouer our selues : for here is gods grace reueled which is sufficient for vs. now this saluation of god is not elswher to be heard off , but in the tidings which we bring ; nor reuealed vnto any but the true members of the church . in mount sion & in ierusalem shall be deliuerance . as for temporal perfection : whereas when men are cast out of the sight of god ( as vnbeleeuers who are without the pale of gods protectiō ) they ly opē vnto the sword , famine , captiuity , to the dogs to teare , to the foules of heauen , & the beasts of the field to deuour : so on the contrary the neerer god the surer of safety ; for iudgements flye farre frō god. hence is it that to the members of the church , safety is promised vnder the shadow of the winges of the almighty , especially while they are in the performāce of publick duties before the lord , and it is worthy our obseruing that the lord in making that law of the three feastes , wherein all the men three times euery yeare must repaire before the lord & continue each time in his worshippe together many daies , preuenteth all their obiections : for they might say , but wil not this giue great aduantage to the enemy to watch such times to win their coūtries again , which in any one of those three times in our so long absence from our houses , leauing none to defend thē but women & childrē they might easily enter vpō ? or were it not fit if there must be three such meetings y t the people of one prouince should assemble at one of them , & they of another at the second , and so in the third : then to leaue the whole coūtry at once without men , and strength exposed to such certaine danger ? no saith the lord : come before me euery man thrise a yeare , for no man shall desire thy land , when thou shalt appeare before the lord exodus , 34. 24 , himself would be the strength of it at y t time , & so watch it as the enemy should not so much as desire it : the like we may obserue in their gathering of mannah euery day in y e morning w c was not only an obediēce vnto gods cōmandemēt but a special resemblance and shadow of seeking iesus christ in y e parts of his worship . now herein seemed to lie no smal danger towards them ; for either the enimies w c were continually troublesom vnto thē might take their camps whilst the whole host was abroad gathering mannah , or else they might lye in ambush in the wildernes for the host about y e place wher the mannah fell : yet for al their danger ( & notwithstanding they had many skirmishes in y e wildernes ) wee neuer read y t this was any disaduantage vnto thē . the lord so watched them & theirs , that neuer by their gathering of mannah nor in that time and place they wer disparaged , no nor set vpon : for the eye of the lord is most vpon them y t ar nearest vnto him . set thy selfe to gather mannah in the ministry thou shalt not faile of gods protection . and this the prophet dauid in the second place teacheth in the vers following . for god is the sun and shield . and hereby he prouoked himself often into the presence of god in the assemblies , and the rather in that now he was so hunted out of euery corner ; and euery day brought him more danger then other , that there was often but a step between him and death ; hee had great cause to long after that defence and safety which the lord reacheth out to such as haue libertye with good heartes to worship before him in his temple . thirdly , strong consolation for al conditions of life , euen such as otherwise would be most vncōfortable . for when the people of god are compassed with such iudgements and terrors , whether without or within them , as they cannot tell what way to turne them ; when changes of sorrowes come thicke and threefold one in the neck of an other : when whole armies of temptations besiege them ; so as they see no way of issue & escape : here are they incouraged to set their eies vpon y e lord ; who pittying them as a father the child which he loueth ; wil not suffer them to sink in their sorrow ; but holds them vp by the chin , that they perish not in their trouble . for heere come they to know 1. that the lords manner is first to giue strength , and then the burden w c shal not bee aboue that strength . 2. that the lord must rule in his house , and necessarily must administer out of his iustice as wel correction as reward , and draw euen his deare ones vnto him as well by the rods of men , as by the cords of loue ; which is a singular prop vnto their patience . so as they can be wel contented vnder it . 3. y t though their troubles be neuer so great , yet he will deliuer them out of al in due seasō . 4 that he wil make these afflictions soueraign and wholesom vnto them ; and turn euen their sufferings to their best ; all things fall out to the best to them that loue god. thus the lord maketh good his promise to such as conscionably seeke him in his ordinance , as one whom his mother comforteth so shall you in ierusalem . whereas if the word were not their comfort they were sure to perish in their trouble . besides here the people of god reape the comfort of their prayers ; for as a king receiueth petitions at the court ; or as a maister of a family is ready to heare and receiue all the complaintes and requestes of his children and seruantes : euen so the lord in this house giueth free accesse vnto him-selfe ; and for their incouragement herein freely promiseth , that hee will bee ready to heare their prayers , behold their sighs , put their teares into his bottle , send no man awaie emptie , and cast none in the teeth for his importunity so it bee guided aright . seeing thererfore that heere are such consolations to bee attayned as the whole worlde besides cannot giue , nor take away ; so certaine , so seasonable , so spirituall , so perpetuall : which of vs haue not as much reason to wish the fruition of such a gratious presence of god were it but for one day , aboue all other all our dayes as dauid did ? this holy man well knewe that one day was but short in comparison of many dayes : but yet their reioycing with the church in the church assemblyes for one daie was worthily to bee preferred before the reioycing of many dayes without the church ; in that the waight of this ioy recompensed the shortnes of it self ; & counteruailed the length of the other , being vnspeakably glorious . this third priuiledge is that w c he in the third place mentioneth as a steele spur to his affection : where in the next vers he addeth that the lord is ( not onely the sun & shield ) but grace in his church , that is , gratiously accepteth in his christ , 1. the persons , and then the prayers of such as are assembled in spirit & truth to worship him and call vppon his name . fourthly , blessednes and saluation w c is not ordinarily out of these assemblies to be attained . a true saying it is , that , none can haue god his father , that hath not the church for his mother , neither can any testifie himselfe a childe of the church ; but by the dutiful acknowledgment of hir whensoeuer god shewes hir face . whē iacob was awake out of his sleepe in which the lord had appeared vnto him : hee said , this is the house of god , this is the gate of heauen , in like manner may wee conceiue and speake of these places in which it pleaseth the lord so gratiously to appeare vnto vs ; this is no other then the gate ; these are surely the suburbes of heauen . out of the church is no saluation , whosoeuer remained without the arke , ( a tipe of the visible church ) was drowned . the lord sauēth none whom he first addeth not vnto the church . and the scriptures attribute saluation ( but yet ministerially ) to the wombe , brests , and lappe of the church , which is the mother of vs all . and of sion is it sayd , that many are borne in her . and this last was not the least motiue which stirred in our holy prophet these instant desires . the lord is grace and glory ; not onely because the lord is the glory of his people , here and hereafter ; nor that onely in the church the lord reueileth his glorie , but also because he leadeth his children vnto it by the meanes there by his wisdome appointed . now considering the places whereon our feete stand are holy ground , the persons present holy and glorious ; the duties performed holy and spirituall ; the priuiledges of gods people so preacious and aboundant in all these regardes , can we doe lesse then wish our portions and shares in them ? and doth it not now seeme a most reasonable and religious wish to spend if it were but one day here , rather then a thousand else-where ? or shall wee still neede many goads to prouoke vs to loue , or rejoyce in ierusalem , where wee may thus suck and bee satisfied with the brest of her consolation , where wee may milke out and bee delighted with the brightnesse of her glory ? if wee would haue our hearts iustifie vs in this holy reioysing , our labour must bee to see dayly further into these beauties of gods house , which may rauish our hearts with the loue of it aboue all other places in the earth . the scriptures not in a few places aduanceth and highly extolleth such assemblies as wherein god and his people are mette together to the former purposes ; and all that our hearts and affections might bee mooued to enquire and finde out such excellencies here , as the mouth of the lord himselfe hath so frequently recommended vnto vs. the prophet isay saith , that the house of the lord is prepared in the top of the mountaines , and exalted aboue the hills . which place may receiue some light by that comparison , which the prophet dauid maketh betweene mount sion and mount basan , and many other great hills . why hoppe yee so yee hills ? this is gods hill . by mountaines are meant the greatest empires , and most flourishing kingdomes of the earth abounding with wealth and power ; which all in basan are made inferiour to sion : not that either in spaciousnesse of ground , or multitude , or goodnesse of people , or strength , or riches , or outward pompe and glory , sion was comparable to any of them : for the kingdome of israell was the least and fewest , and as badde and wicked as any people vnder heauen : it was bounded and shutte vppe in a small modell and compasse of ground , and for strength and power , came farre short of the great kingdomes of assyria , aegipt , &c. how then was it so aduanced and exalted aboue the mountaines ? surely herein . this is gods hill ; and so made high aboue all nations , in praise , name , and glory . gods dwelling in it was the wealth , strength and beauty , yea i adde the blessednesse of it : for blessed is that land whose god is the lord. thus also was capernaum said to be lifted vp vnto heauen , onely in regarde of the presence , doctrine , and miracles of christ. so in our bethels god himselfe is the beauty and glory of euery of them : his administration here farre excelling salomon in all wisdome , the owner of it being the true salomon , the god of israel , who as a great housholder , out of his goodnesse fostereth , out of his wisdome teacheth , out of his power ruleth , and out of his rich mercy tendreth the complaints and requests of euery one within his gates . in this house all the houshould seruants haue one liuery and garment , the righteousnesse of christ to cloath them ; all feed at the selfe same table , and eate childrens bread : all haue one elder brother iesus christ the first borne of many brethren : all haue one sort of seruants , the angels who not onely goe before them and at their heeles , but as a guard are pitched about them : all haue one inheritance , and become heyres and fellow heyres with christ himselfe . the wisdome & glory of which whole administration if we could as well behold as the queene of seba did the orders in salomons court : we could not but account them blessed , that might here be admitted into place of seruice ; to heare the wisdome of the king of glory , and prince of peace , who dwelleth within these euerlasting doores : which heauenly delights while men know not , no maruaile if they affect them not . but on the contrary , one comming to behold them in any euidence , as little maruaile is it , if with dauid they would enioy them with exchange of all earthly pleasures . for who is it which hath neuer so little tasted of the goodnesse of god , that loues not the lords habitation , and the place where his honor dwelleth ? yee that thirsteth not after god and his presence , as the hart brayeth after the riuers of water ? secondly , if our hearts bee sound in this reioysing , then can wee not but in heart and affection ioyne our selues vpon all good occasions vnto the church of god in her meetings , as such as would pertake of her priuiledges , for this is a note of a conuerted person . the beleeuers continued in the apostles doctrine and fellowship , and breaking of bread and prayers . and if such multitudes of sundrie sortes of people , and such as could not finde their names in the genealogie , came out of aegipt , and out of babilon with the israelites , onely because they saw gods blessing following that people : how much more should wee bee prouoked to ioyne our selues to such societies as are assembled to worshippe him in spirit and truth : seeing it is not any temporall blessing which runnes into our eye , but spirituall and eternall ; neither any out-warde priuiledge , which wee alone may make account of ( as they ) but such as is inwarde and heauenly , yea such as rayseth vs vnto the condition of the sonnes of the liuing god , but those mens hearts are not right within them that neede but the wagging of a strawe to keepe them from church , much lesse of those who place their felicitie in turning away from god , from his ordinances , and the place of his true worshippe , what-so-euer their pretences may bee . and heere it shall not bee amisse to meete with some of them , especially such as are scarcely to be mette with-all euen there where some writers haue to verye fruitefull purpose set them-selues to answere the most obiections of this kinde . 1. and first to admonish such as neede no other thing then theyr owne wilfulnesse to excommunicate and banish them-selues from the house of god , and assemblies of the faithfull . of these the first sorte professe themselues touched with zeale of the glory of god : they haue obserued the wilde beast of the forrest to haue broken downe our hedge , throwne our pale to the ground ; and with a prophane foote , troden downe and rooted vp all our holy things ; they see no beauty , but all deformity and nakednesse in our churches ; which yet they will not vouchsafe that name ; but sties of vncleane beasts , cages of filthy birds , and rudiments of babilon . thus they vexe themselues aboue measure , in seeking ministers , callings , people of god , and churches : and because they cannot finde a man in the market , they seperate from our assemblies . to which i answer , that though it be not the condition of our or any church to be free from all blemish and spotte , yet is hee as blinde as a mole , and palpably deluded , that can espy no beautie therein . what ? is our mother so black as shee hath no comlinesse ? or because perhaps she wants some beautie , hath shee lost her face ? sure i am , that where there is the face of god in the midst of his people there is a face of the church : and where god is present , there is the house of god : but in our assemblies wee haue god present teaching his people : yea wee haue christ present in the word and sacraments , euen crucified before our eyes , who is the image of his father . wee haue the presence of the blessed spirit of god ( which they cannot deny ) enlightning the vnderstandings , softning the hearts , comforting the consciences ; powring forth his graces of faith , of hope , of loue , and that in aboundant manner in this his owne ordinance vpon many thousand soules which are dayly added vnto the church : and therefore whatsoeuer wee yet want , let vs thankfully acknowledge that wee want not the presence of god , nor the house of god , nor the face of god , before which his people present themselues with liberty , and protection ioyning together in the pure worship of his name , to his endlesse praise , and their owne vnspeakable comfort . howsoeuer therefore sathan worketh according to his accustomed craft to trouble our sight ; let vs bee more wise and wary then to bee ledde from the beholding of the face of god , and so wilfully depart from this our reioysing . and let such as are so readye to bee mislead , acknowledge with thankfulnesse their spirituall father that begat them to god : their mother the church that bare them : her brests the testaments that gaue them milke , and that shee is not since their birthe so weakened , but that shee is as able to preserue them as to bring them forth : and to feede them with stronger meate , so to bring them to their tallnesse in christ. 2. an other sorte of them who wilfully by excommunicating themselues out of our assemblies , deliuer them-selues to sathan , are popish minded persons , who because they cannot see neither their little breaden god in our sacraments ; nor their wooden guilded gods in our worshippe : and because they cannot heare god speake latin in our churches ; nor our ministers inuocating saints and angels in our prayers : therefore sure heere are no foote-steppes of god : nor so much as the rudements of his worshippe and seruice : hence they refuse all communication with vs in worde , sacraments , prayers , and church seruice ; and ioyne themselues in a worshippe wherein they neede not bee at the paines to seeke a god sitting so high as in the heauens , seeing they can haue him at home in a boxe ; who if hee chance to putrifie or corrupt ; or bee deuoured of mice , they can haue a new one made by the priest and baker together euery day . a worshipp in which if they haue no knowledge , no faith of their owne , the knowledge and faith of the church will besteede them ; nay if they can beleeue as the church beleeues , although they knowe not what the church dooth beleeue : a worshippe wherein if they neyther can praye them-selues , nor yet gette christ to bee an intercessor for them : yet they canne procure a thousand mediatours besides of saints , angels ; and if these should faile , they haue the virgin mary at a dead lift to command her sonne in the right of a mother to clemencie . a worship wherein if they can neither abstaine from sinne , nor yet repent of it in truth , yet if they can pay well , a little pennance shall acquit them . a worship wherein if they neuer were good , nor did good : yet their church hath a treasurie , which ( vpon another condition , ) can supply them of good workes , which some man who in his life time was too good bequeathed to such purposes . oh vaine worship , and full of delusion , not more plausible to the corrupt nature of man , then dishonorable to the high maiestie of god! and were these things true , who could blame him that hath resolued to liue and dye a papist ? but alas that poore soules should bee held in such chaines of darknesse and death ! the lord in his good time open the prison doores , and strike off the boults from so many as belong to him , that they may see them-selues set free from such woefull estate , as wherein they laye bound by sathan and his instruments euen vnder damnation . and yet more fearefull is the condition of such of them as haue had their error discouered by the cleere sunne-shine of the gospell , and yet are setled vpon their lees , vpon no better ground then like so many barzillaes , that they haue beene so long accustomed to the worse , that they despise the better ; their sences are past them , they cannot taste the truth , they cannot see the wisdome of god shining round about them , they cannot heare the voyce of the charmer ; in gilead they will dye , before they will choose to liue in ierusalem : in superstition they began ; they continue in error ; they will dye in wilfull blindnesse , and will bee buryed in the graues of the idolatrie of their fore-fathers . the lord once appeared to iacob , but hee was not aware of it , the reason was because hee was a sleepe : the text saith . then iacob awooke out of his sleepe and said , surely the lord is in this place and i was not aware , and this is the case of many a superstitious person . god appeareth vnto his israell in bethel in his house : but they are not aware of him , they see him not , they will not beleeue hee is among vs. but what is the reason ? not because hee is not there ; but because they are a sleepe and in their dreames ; but if euer god awaken them , they will bee able to vtter iacobs confession : and vpon better aduise to say : how fearefull is this place ? it is no other but the house of god , and this is the gate of heauen . 3. others are more prophane and secure , then wilfull and refractarie , and though not so much hatred , yet little more loue bewrayeth it selfe in them then in former sortes : and least they should seeme also to bee madde with-out reason ; they are not without sundry coulours and pretenses which they thinke are reasonable inough to absent them-selues from our assemblies . and therefore they aske ; what can wee not bee christians vnlesse wee trotte so often to church ? haue wee not the scriptures and other good bookes at home to reade vppon , can wee not praye at home ? ans. they may aswell aske ; can wee not haue an haruest vnlesse wee haue a seede time ; and raine , yea the first and latter raine ? or can wee not liue vnlesse wee haue meate ? i say no : no more canst thou bee a christian vnlesse thou take the ordinary meanes appointed by god , and vnlesse thou subiect thy selfe to that pollicy and order which god hath set in his church . wouldest thou goe for a good subiect , and yet not submit thy selfe to any of the kings lawes ? god hath set vs a publicke ministerie in his church , and hath appointed pastors , & teachers for thy gathering if thou belongest to life : and is it meet that any priuate exercise should crosse so publicke ordinances ? no the wisdome of god admitteth no such inconuenience in making his lawes , and deliuering his orders vnto his church . ob. but though it cannot bee denied , but it is some-times good to goe heare a sermon : yet what neede so much preaching ? what , would men haue vs saints on earth ? our fore-fathers ( who wee hope are well , and wish our selues no better ) neuer were troubled with sermons , and our selues haue liued some thirtie , fortie , fiftie , or sixtie yeares in good case and credit , and yet were neuer so forward to run to sermons ; wee hope to god wee can learne to loue god aboue all , and our neighbour as our selues , and pray to god , and carry good hearts to god-ward without all this a doe . answ. can i beleeue any man that saith he seeth , when i see him shut his eyes ? can i thinke that a man hath any true knowledge of god , who desireth not to growe in grace , and in the knowledge of the lord iesvs christ ? how can i beleeue that that man is in earnest , or if hee bee that hee is in his wittes that shall thus plead against his life ; i hope i haue eaten meate ynough heretofore , and got strength ynough and now i need no more : and therefore i will neuer eate more , nor drinke more while i liue : if a frantick man should come to such conclusions , any man might say well thou shalt then liue but a while . dost thou not see this holy prophet who was aduanced both in knowledg and holynes aboue the most liuing ; and dwelt as an angell in the world ; yet did not he acknowledge himselfe greatly to stand in need of stirring vp by these meanes giuen of god for that end ? and yet thou a man of little or no faith , a nouice and pettie in the schoole of christ , if yet y u euer entredst into it , art so ful and complete as thou canst or needest go no further . as for thy fore-fathers they had not the meanes as thou hast : and if any of them perished without them , yet their stripes are fewer then thine shall bee who contemnest them . if they had had y e meanes offred , it is likely they would haue beene more fruitfull in them , or if not , it had not bene for their case ( no more then thine ) to haue dispised them . and lamentable it is to see how men suffer satan to ouer-reach them in a matter of such moment as is their freehold in heauen . if any man had house , land or legacy befalling him , would he reason thus ? why i care not for it i haue liued now 40. or 50. yeares well ynough & in good credit without it ; i am too old now to change my estate although for y e better ; neuer man made such a foolish reason : & yet such fooles are men that vppon this ground they stand against their greatest , spiritual and eternall good . wheras if they had the wisdome of men in them , they should rather thus conclud : haue i al this while liued without knowledge of god , faith in christ , consciēce of my waies ? oh it is high time now to awake out of sleepe . and to such as can easily learn to loue god aboue all and the neighbour as themselues ; it is not a thing so soon lerned as they pretend . is euery man a good mason or carpenter that can say , i know as much as the best workeman can teach or tell me , to build an house is but to lay the foundation , and lay on the roof : or is he therfore a good husbandman y t can say , i know as much as the best husbandman can teach me ; for what is husbandry else but to sow and to reape ? but heere a meane conceit will reply and say , yea but there are very many thinges required before a man can do either of these two workes : which if you know not you can neuer bee commendable neither in the one nor the other . so i say a number of thinges go before the loue of god and the neighbor , as faith , repentance , prayer , knowledge of gods will and word , knowledge of christ in whome our workes must finde acceptance : & more these duties of loue must bee expressed in infinite actions through the whole life , all which if a man bee not particularly instructed in , his loue of god and his neighbor is but in word and tongue , but there is noe deed nor truth in either . and for their prayer which the hope they can acceptably performe , the truth is , let them pray and fast to it , so long as they turne their eares from hearing the law : such prayers are not only reiected but abhominable . as acceptable as the feruent prayers of those deuout women that would haue stoned paul. and lastly , wheras their hearts ar so good to god-ward , in that also y e spirit of god giueth them the lye , who affirmeth that without knowledge the minde is not good . ob : but if i had an angell to teach me , or some more excellent and powerfull meanes then this of hearing a weak and fraile man ; then i would heare , beleeue and obey . ans : this indeed is an old subtiltie of the diuell by which hee hath in all ages mightely hindered the worke of the word in the heartes of vnbeleeuers . the prophets them-selues seemed in the eyes of the people too small to raize vppe the tribes of lacob , and to restore the desolations of israel . and the rich mans brethren would rather bee taught by one from the dead , then by moyses and the prophets . and therefore seeing this deceipt secretly stealeth vppon many a man ; and is not so euidently discouered as it profitably may bee ; i will indeuor the more fully to manifest both the folly and falshood of it . and first i say this is a foolish conceit of restlesse spirits , who yet take vppon them to bee wiser then god himselfe : who ( howsoeuer the word might seeme to carry much more authority in the mouth of an angell , then of an ordinary minister , who is but a weake man yet ) herein bewraied his infinite . 1. mercy . 2. loue . 3. wisdom , in establishing this holy ordinance , & no other perpetually to continue in his church vnto the end of the world . his mercy shineth out in this ; that knowing our infirmity , and wherof we are made , it pleaseth him to condiscend vnto it . hee might by terrible voyces , out of lightnings , thunders and earthquakes , such as would breake the rocks them-selues before him , force our obedience , or send his angels furnished with power and strength for the present execution of vengeance vppon all such as deny their present obedience to their word : but in compassion vnto vs hee chooseth to teach vs by a stil voyce ; by a more familar and fitte instruction for vs , euen by such as our selues , of our owne nature : farre meeter for our weakenesse then if he should either in his owne maiestie teach vs ; or by natures fo farre superiour vnto vs as the angels . and this appeared plainely in giuing the law , when the people once hearing the voyce of god came trembling to moyses , and made request in these wordes . talke thou with vs and wee will heare , but lette not god talke with vs , least wee die : and it was generally receiued of old ; that if any man did either heare this voyce ; or see the face of the great god : the great glory would so ouerwhelme him , that surely hee could not liue after it . yea moyses him-self could not haue beheld the back-partes of the lord , if the lord had not hidde him in the cleft of a rocke , and couered him with his hand till he passed by . his loue towards man manifesteth it selfe heerein : that hee vouchsafeth to putte his voyce in the mouth of man , rather then of angels . what an aduancement is it to the nature of man , that the high god should sanctifie their tongues , to deliuer his good pleasure to the sonnes of men ? to be trust them with such high misteries , and matters of such blessed and sauing vse to them-selues and others ? his wisdome discouereth it selfe in this ordinance sundry waies . 1. in that teaching man by man hee preuenteth the danger of deceipt and delusion which wee should lye open vnto if we should bee taught by reuelations , or visions , or appearance of angels . for satan is an angel of light ; hee can also assume him a body , and in it by gods permission broch lies , and as though he were among the sonnes of god , father them vpon god. blessed be that wisedom of god y t hath deliuered vs a more certain word of the prophets & apostles , shutting out al rouing enthusiasmes & reuelations not contained within it selfe ; and hath sette vppe a ministry in which his church shall bee taught by man , subiect indeed to error but farre lesse dangerous then the former : in that wee haue a certaine rule to trye the spirites by whether they bee of god or no : according to which rule and worde if they speake not , there is no light in them . second , hereby hee sheweth the mighty power of the word which ( although it seeme in the hand of a weake man , a foolish meane of mens conuersion ) yet by this foolishnes of preaching the lord saueth such as beleeue : this paul teacheth . vve haue this treasure in earthen vessels that the excellency of that power might bee of god ( that is knowne to bee of god ) and not of vs : and this one thing hath confounded all the wisdome of flesh , to see such weake and vile and dispised thinges bring such great things to passe . and thus all the glory of the worke of conuersion , redoundeth vnto god , to whome indeed of right it appertaineth . thus the apostles vsually turned off that praise & glory which men preposterously would haue fastned vppon them ; that all the power of their word and workes might bee ascribed vnto god. when peter had healed a cripple that lay at the beautifull gate of the temple , all the people came running , and gazing on him and iohn , too much admiring their persons from whome they had seene such an euident worke : which when peter perceiued , he checketh their ignorance . yea men of israel , why looke you so stedfastly on vs as though we by our own power or godlines had made this man go ? and wisheth them to look vpward to the god of abraham , isaac and iacob , who had glorified his sonne iesus ; in whose name they had done this miracle . so likewise when paul at lystra had healed an other lame man : the people conceiuing that the gods were come downe in the likenesse of men , brought their buls with garlands , & their chiefe priest to offer sacrifice to him and barnabas : which when the apostles saw , they rent their clothes and staid them from y t horrible idolatry . oh men why doe yea these things ? vvee are euen men subiect to the like passions that ye bee , and so proceeded to preach the true god , and his son christ vnto them . euen so when men behold such mighty power in that word which is dispenced by men subiect to the same passions with them-selues ; that it is able to conquer the whole world and bring it to the knowledge and obedience of christ ; to subdue nature and corruption of it ; yea battereth the strongest holds of satan and destroyeth his kingdome : easily may they conceiue there is more power with it then any can bee in such poore men , and that is indeed the power & strong arme of almightie god. 3. the wisedome of god hereby would proue and try our obedyence , whether we will heare his ministers beeing men like our selues , no otherwise then wee would heare himselfe , or christ , or an angel speaking from heauen . whether we wil receiue his ministers as the galatians did paul. hee came and preached in the frailtie and weaknesse of flesh , yet they dispised him not , nor abhorred him ; but receiued him as an angel of god , yea as christ him-selfe : not considering so much the meanes of their persons , as y e truth of their doctrin , which must be as carefully receiued , and as certainly held as if angels from heauen , or christ him-selfe did deliuer it . yea the apostle paul is peremptory that if an angel should come from heauen and crosse any whit of his doctrine by teaching either a contrary , or another doctrin then he did , he must be held accursed . ob. it will bee heere alledged that indeed they might so certainly receiue pauls doctrine on his word , for he was priuiledged that he could not er in deliuering itas our ordinary ministers may . an. to which i answer that euen we ( secondarily ) are to be heard and receiued with the same respect and certainty so farre forth as wee follow and deliuer to the church the doctrine of the apostles . for herein we also are the angels of the lord of hostes , and ambassadors in the stead of christ. and all the partes of the ministry in our hands ( wee following the word ) are as sure and infallible , as if an angel or christ from heauen should execute them . if we threaten it is as if y e lion of y e tribe of iudah should roare : if we cōfort it is as sure & sweet to the beleeuing soule as if the angels should comfort vs as they did christ in his agonie . yea or christ him-selfe from heauen , as hee did the women that sought him after hee was risen . if wee admonish , exhort , perswade , it is all one as if christ should do it , who hath said : he that heareth you , heareth me . and in euery of these the sheepe of christ heare his voyce , who is the great pastor of the sheepe , and not so much ours , and with the spouse of christ saith : this is the voice of my welbeloued . 4. hereby the wisedom of god would giue vs to conceiue that seeing wee are taught by man ; the one half ( as y e queen of sebah spoke of salomon ) of the blessednesse prepared for them y t loue god is not , nor cannot while we liue here be made known to vs ; seeing it cannot enter into the heart of man , much lesse be vttered with his tongue . and therfore we should raize vp our hearts after that blessed reuelation , wherein christ himselfe shall become our teacher , and reueale vnto vs our full happinesse . and further as the mercy , loue and wisedome of god hath established this ordinance , so also it will not be amisse in a word to see how hee hath euer maintained this his owne order in his church . and first the angels haue another office designed them by god in the church then to vsurpe the ministry . and although the lord imployed them in priuate messages vnto priuate persons ; yet i remember not that euer in the publicke ministry their office was to preach , but to set men on preaching , and preserue them in teaching : we read that they were to reueale from god to his prophets some part of his will : which the prophets were to deliuer to the church , but the church was not to depend on the ministry of the angels but on y e ministry of man. one angel commaundeth another to teach zachary a prophecy which he must deliuer vnto the church concerning the building and repayring of the citty and temple , go tell this young man. but nether of the angels might publish this prophecie vnto the church . so the eunuch sitting in his chariot reading the scriptures and not knowing what hee read ; an angel sendeth philip to teach him . but why did not the angel teach the eunuch him-selfe ? was it because he could not ? or if he could might not hee in such an extraordinary time haue saued philip that tedious iourney between gaza & azotus , which were distant a sunder about six & thirty miles ? yes hee could haue taught him , but hee would not , nor might not ; but sendeth him an ordinary meanes , teaching vs that if there be a philip wee must from him seek instruction , and not from the mouth of an angel. in like manner an angel in a vision stood before paul like a man of macedonia , & praied him saying , come & helpe vs in macedonia ; which was a calling of paul to teach that people in the way of god. but why did not the angell him-selfe in whose mouth the word would seem to carry much more authority , and who would haue beene much more respected then paul ; why doth not hee go and preach in macedonia ? surely because it was as farre as his calling extended to set paul to this businesse ; and he would not meddle with a calling destinated vnto man. the lord jesus him-selfe when he vndertook that function in which hee declared himself the chiefe doctor of his church ; would first take flesh and become man ; and in that flesh declare his fathers name to his brethren . to which purpose the apostle saith : that god in these last daies hath spoken by his son : that is very familiarly by his son made man. yea further when he was ascended into his glory , hee would from thence shew him-selfe powerfull to paul to the casting him to the ground , to y e humbling of his heart by terror & astonishment , and so to the preparing and fitting of him vnto instructiō : but when he comes to be taught he sendeth him into the citty : he leaueth al y t function vnto ananias . wherin he expresly in his own example teacheth that it was his good pleasure that , that ministry of pastors , and teachers which hee hadde a little before his ascension established in the church , for the gathering together of his saintes , for the worke of the ministry and the edification of the body of christ should bee inuiolably preserued in the church till his comming againe , wherein wee shall all meete together in the vnity of the faith and knowledge of the sonne of god , vnto a perfect man and vnto the measure of the age of the fulnesse of christ. and lastly as we haue already sufficiently shewed the folly of such who wil needs be wise aboue and against god , so also in one word the scripture sheweth vs how false that is which they alledge . for those who haue moyses and the prophets and will not beleeue thē , neither would they beleeue if one shoulde come from the dead . so we say that those who will not beleeue the lord speaking in our ministery , lette an angel come from heauen , lette a diuell come from hell , yet will they not beleeue . and the reason is plaine ; because in the begetting of faith wee must not consider the maked word ; but as it is ioyned and accompanied with the spirit of god whose worke properly it is . now seeing that the spirit ordinarily worketh in the meanes appointed by god ; it followeth that who-soeuer despiseth the meanes in which the spirit worketh , wanteth that spirit of god which ordinarily worketh not without those meanes , which spirit so long as they want , they would not beleeue angels nor men , dead nor liuing , neither moses , nor the prophets , neither peter nor paul , no nor christ himselfe if he were liuing againe vpō the face of the earth . and thus hauing somwhat more largely satisfied y t allegation , we come to take out of the wayes of two sorts of protestants such lions as they faine , to lye betweene them and the church . the former sort are idle and lazie protestants , that are so farre from being at the cost of seeking and sending for the worde : that when it commeth to seeke them , and freely offereth it selfe vnto them ; yet will they not disease them-selues to stirre ouer their threesholds for it . saluation commeth almost euery day euen into their houses , but they by shutting it out of doores make themselues vnworthy of it , nay rather they will liue starke beggars , and die in their spirituall pouertie , then receiue our treasures offred them freely . and truly too common is the experience of the lamentable fruites hereof in very many ( in their owne and others account ) christians , whose hearts and loues are full fraught with noysome lusts threatning destruction ; that the field of salomons sluggard was neuer more ouer-growne with weedes and thistles , and nettles ; then the thoughts and courses of these idle and sluggish protestants with weedes of earthlinesse , voluptuousnesse , pride , enuie , atheisme , hypocrisie , and such other not a few , most noysome both for their sight , and sent vnto god and his people ; and all is because their sinfull negligence suffereth them not to come vnder gods pruning knife in the ministery of the word . ob. but that wee may see that idlenesse hath sewed her selfe some pillows to lay her head on ; they alleadge it is an vnreasonable wearisome thing to bee tyed to two sermons euery sabboth day , and perhaps to one beside in the weeke day : they know those ( whom they trust to god come to heauen ) and yet haue sermons but once a moneth at the most , or once in the quarter , and one sermon well learned , were farre better then all this preaching . answ. to which i answer : first ; if such men and women conceiued aright of this ordinance of god , and that in it the lord of this great house had appointed vs his stewards to breake vnto his family the bread of life ; they would bee farre enough from such prophane reasonings , sauouring so rankely of the flesh . for did wee euer heare a man in his wittes reason thus madly ? why i hope wee may liue with a great many fewer meales , then two euery day . i hope to eate meate once in a moneth , or once in a quarter were very sufficient ; and one meale well eaten were better then all these meales . now if wee would thinke him mad that in earnest should thus reason against his life : how can wee thinke him any better , that vpon no other ground is resolued to starue his soule being his better part ? which yet no lesse needeth his dayly bread then the bodye doth . the iewes must go forth euery morning to seeke mannah , and to gather it ; which they did cheerefully : for although they some-times vnthankfully fell out ( like children with their meate , ) yet it seemes they grudged not their labour of gathering it dayly : nay whereas they were commanded to gather it only on the sixe dayes , and in the sixt day double for it selfe and the seauenth , yet they runne out the seauenth day too , against the commandement to gather it . god might haue giuen them an haruest of mannah once a yeare , as hee doth of graine vnto vs , or once a quarter , or once a moneth : but his wisdome saw it good to put them to more paines to gather it once a day . and wherefore ? not onely because hee would haue them depend vpon him for their daily bread : but also because it was a type of christ himselfe , who is that true bread which came downe from heauen : whome both they and all beleeuers were dayly to hunger after , and dayly to seeke in such means as himselfe hath appointed : as whose obtaining and finding is well worth our dayly paines and industry . and surely the very iewes shall rise vp in iudgement against all such christians who will bee at no paines to seeke and finde iesus christ the true bread of life , of whom whosoeuer tasteth hee shall liue for euer : whereas the other were so painfull , without reasonings to meete with that foode which was but a shadow leading vnto him : and of which our sauiour saith ; your fathers eate mannah in the wildernesse and are dead . secondly consider whether the ancient beleeuers came to heauen so easily as our daintie protestants meane to doe . wee read that those who were to worship in the old testament , must rise and get them out of their houses , and build altars vnto the lord : they must bee both at paines and costes in the seruice of their god. so did abraham , isaac , iacob , and the patriarches : and after them all the while that the ceremoniall law stood in force , euery male must thrice a yeare appeare before the lord at ierusalem , were his dwelling neuer so remote or distant from the temple : yea they could goe marching forward with-out fainting through droughts and droppes , and would not giue ouer vntill they mette the lord in sion . now if they tooke so much paines to seeke christ in shadowes and obscurity in comparison ; it is surely worth our double paines to enioy the substance , truth , and shining brightnesse of christ , as at this day wee doe through the blessing of god in admirable euidence and clearenesse . but although the lord hath granted vs liberty to make shorter cuttes , and neede not so tire out ourselues in wearie pilgrimage to seeke his face , this is our condemnation that wee will not scarce goe out of our doores to meete with our god. the queene of saba that measured so many miles to heare the wisdome of salomon , shall certainely rise vppe in iudgement against our people , who hauing a greater then salomon here , are so farre from admiring , that they despise and contemne his wisdome . but not to goe further in this point where bee the spirits of the faithfull martyrs of the former age , who haue passed the fire and water , and sword , and banishment , and all to enioy our liberties , which a number of vs ( their posteritie ) count so slightly of as of the paring of our nailes ? yea , where are become our home-borne , and ancient professors , who in the beginnings of the gospell haue accounted foure , sixe , tenne , or more miles , a small sabboth dayes iourney to heare a sermon ? such sweetnesse they found in the word , such a sweete face of god they beheld in his house , that they would haue gone a foote , nay bare-foote , rather then haue missed of that comfort . surely the lord hath either taken away ancient professors without succession ; or else our eyes doe see a fearefull apostacie . thirdly , consider here whether euer any idolaters were so idle and secure in the worshippe of their false gods , as many christians professing the worshippe of the true god. and heere i might marshall the rankes of olde and latter ones , to whome no labours , no paines , no losses were accounted tedious or burdensome : euen while they offered their sweat and bloud also in sacrifice to the diuell . what shall i speake of those who mingled the pittifull cryes of their tender children with their musicke , while they were cast into the fire to bee burnt vp in sacrifice vnto the idoll molec ? what of the trauells and paines of the scribes and pharisies , that would compasse sea and land to make a proselite ? what of baals priests lancing and cutting their flesh , before their idoll ? the blinded papists at this day whip them-selues , make their faces leane with fasting , waste and consume their bodies with tedious pilgrimages to see some dead and rotten bones , and visit some apish idolls : shall now these satanicall seruices bee so auaileable to harden the vnbeleeuer against any crosses and bitternesse ; that they will refuse no paine to goe to hell ? and shall not the lords owne ordinances and true religion carry so much power with them , as to bring those who professe them-selues his people out of their gates to knowe the right waye to heauen ? fourthly what doth this heauinesse vnto these ordinances argue but hearts out of heart with the best desires ? for what we loue and desire , no paines seemeth painfull for it . many of these same persons will bee well content to toyle day by day , fare hard , breake their sleepe , eate the bread of carefulnesse ; & all to lay a little money and wealth together ; and some-times they scarce knowe for whome : and yet all this paines from day to day , is but a pleasure vnto them , because their hearts and affections are carryed vnto and set vpon things below . in like manner did the loue of god and christ take vp the heart of any man ( as euery member of the true church is sicke of this loue ) the sweetnesse of the exercises of religion , in which it is more and more conueyed into beleeuing soules , would bee sweeter then wine : that is , then most tastefull outward delights . nay this loue would shew it selfe stronger then death , nothing but death ( if death it selfe ) can dissolue it ; much water cannot quench it , many floods cannot drowne it ▪ that is ; many crosses , afflictions , trialls cannot vtterly ouer-come or extinguish it . yea a mans whole substance will bee contemned in regarde of it . this sparckle of heauenly fire and seruencie will constraine a man , to cleaue vnto the lord in his ordinance , and groweth in time to such a burning desire of the glory of god as is able to carry a man beyond himselfe , yea euen to consume him , as dauids zeale to gods house did consume him . and would to god all such secure christians would at length begin to conceiue of their danger , which is fearfull to such eyes as can behold it . for first , they are for the present destitute of the spirit of god , and so of all sauing graces , and lye vnder a fearefull damnation . which truth is euident , in that wheresoeuer the spirit of god delighteth to dwell , there hee stirreth vp the heart to some good measure of cheerefulnesse in well-dooing , and keepeth it in a readinesse , and preparednesse to euery good worke . for the office of the spirit is not onely to enlighten the eye of the soule , that it can behold the beauties of gods house , which it could neuer prie into before : but also to worke the will , and make it of vnwilling a willing wil. so as if before the presence of the spirit a man were as loth to heare , pray , read , as a beare to the stake ; now he is changed by that spirit which will not be idle : and is become a man wanting often power and abilitie ; but to wil that which is good is present with him : the reasonings of the flesh , are partly subdued : the vnreadinesse which foiled his good duties before is in part foiled , & according to the measure of knowledge and faith , is the measure of his obedience daily increased : which things whosoeuer : hee bee that findeth them not in himselfe , hee hath not the spirit of christ , and consequently is none of his . 2. they are lead by the spirit of sathan who ruleth in the hearts of the disobedient , whose old pollicie it is by this very perswasion of ease , to keepe such from the pure worship of god , as hee would make seruiceable in all manner of vnrighteousnesse . when the lord had commanded all israell that they should appeare before him to worship him in spirit and truth at ierusalem : the diuell deuised a tricke , of which hee made ieroboam his instrument , which indeed turned to the corruption of all the ten tribes with most horrible idolatrie . he pitties the paines of the people ; and it is too much for you to goe up to ierusalem . it is a more easie course and cutte to make two calues , and set vp one at dan , and an other at bethel , and worship there . by this argument drawne from their ease , hee wonne all the people of god from their allegeance and seruice of their true god , to the worship of two calues : and yet all was but out of pollicie , for hee feared if the people should goe to ierusalem to worship , that their hearts would bee turned to their lord euen to rehoboam . euen so the diuell hauing taken captiue vnder his power such as are wilfullye departed from god , hath no waye to keepe them vnder his girdle , but by keeping them from sacrifizing at ierusalem , hee feareth if they should diligentlye frequent the holy assemblies , and ioyne with other of the people of god in the word , prayer and sacraments , that by this meanes they would returne to their naturall lord. and therefore hee dayly suggesteth and perswadeth them to fauour them-selues , it is too great paines to goe to church , you can pray at home , read at home , goe some time to church to auoyde danger of lawe , and reproche of men , and it is enough . and as hee then preuailed , that the people went euen to dan , so at this day , a number make chappels of ease of their owne houses ; others can pray as well ( as their horses i had like to haue sayd , but ) on their horse backes , as in the church , whom for my part i can easily beleeue . 3. they haue a seale of perdition vpon them , whosoeuer forsake carelesly the assemblies of gods people here in earth , they shall certainely bee seperated from them , when too late they shal wish they had been wiser then to haue accounted their wayes foolish . let vs not forsake our fellowship as the manner of some is , saith the holy apostle . why what danger is there now and then to keepe from church , i hope we may bee good christians for all that ? the apostle tells vs a reason , because this is a with-drawing of our selues to perdition . it is to walke in the high waye to destruction . and indeede what other can such sworne enimies of christ looke for , when cold christians are sent away with such colde comforte euen from the dooing of those duties , which the other eyther neglect or contemne ? for if the lord threatneth his people , that although they might serue him in some outward seemely sorte , yet if they did it not with cheerefulnesse , and a good heart , they should serue their enemies : if such shall bee sent away with a cursse on their heads , can such as will neither haue part nor fellowship in this businesse , euer looke to bee heyres of blessing ? let them repent therefore of these their wickednesse , and praye god , that if it bee possible , the thought of their hearts may bee forgiuen them . lastly , what paines takest thou here but for thine owne profit ? thinke not that thy godlinesse benefiteth god , but thy owne selfe : as thy atheisme hurteth not him but thy owne soule . thou hereby bringest thy selfe where thou mayest beholde the face of thy god , whereby thy paines is plentifully returned with recompence . this face of god when it was yet vayled , did so draw the hearts of ancient beleeuers , that neither distance of place , nor difficultie of way , nor tediousnesse of weather , nor weaknesse or wearinesse of body could with-holde them from the beholding of in the place where hee had put his name . and is the sight of the face of the lord so happilye vncouered in our ministerie , not worth the paines of looking vpon ? thy paines in this behalfe may entitle thee to all the priuiledges of gods people before mentioned . and if those were not inough for thee , yet the god whom thou seekest ( if thou so seeke him as hee is found of thee ) hee is liberall and louing inough to make thy cup to runne ouer aboundantly aboue all that wee haue spoken or can thinke , and though all thy seruice is but dutie and farre vnder that , yet the lord will not take thy labour for naught . hee challengeth the seruants in his temple , whether euer any of them did so much as open the doores , or kindle a fire for sacrifice freely and without wages ; no hee allowed them liberallye for such vnder-seruices . how then may wee thinke will hee requite such as are continually about him in his eye , and still behold his face in the presence-chamber of his church ? the latter sorte , which is also the last of which wee propounded to speake , are timerous and fearefull christians , who thinke it better sleeping in a sound skinne , then in a sound conscience : and because this diligent frequenting of the church , which we call them vnto , is not without some reproche among the prophane and wicked of the world : they are lothe to pull their warme hands out of their bosome to sette to this ploughe . they will not in such a way as men coūt haeresie ; or praecisenes serue the god of their fathers , they will keepe an euen course and a good report while they haue it , and sermon-gadders , and sermon-mongers they will not bee counted . ans. weerevnto i answer that as it is not amisse to cast our costes aforehand , yet must wee so lay our counters as that we desist not from building vppon our foundation : & in casting these costes wee cannot say that this course is exempted from reproch : nay seeing satans mallice is no whit abated neither in him-selfe , nor in his instruments , wee affirme that there cannot a childe so soone be borne into the church , but the dragon standeth before the woman to bee deliuered , to deuoure her childe so soone as euer it is brought forth : and if he cannot do that , he casteth out of his mouth water like a flood , that she might bee carryed away of the flood . but yet the comfort is they are the rebukes of of christ , both because they are vttered against him : hee accounteth them as against himself & he helpeth his seruants to beare them , becommeth a porter putting vnder his shoulder , as also disburdeneth no lesse displeasure against thē then if they were done against his own person . and this is rather a matter of reioycing , to partake of christs sufferings yea , it is a peece of the blessednesse of christians to suffer for well doing and to bee railed vppon for christes sake : and therefore a christian must with moyses esteeme these rebukes of christ his greatest riches , although hee hadde the treasures of a kingdome before him ; else will hee neuer bee able to hold out vnto the end of his saluation : neuer therefore professe the name of christ into which thou art baptized , if thou beest ashamed of it before men , neuer professe loue to christ any longer , if thou canst not indure a word for his sake ; neuer professe , so fast to cleaue vnto him that thou wilt rather die with him then deny him , if thou beest affraid of euery damosels speach , putte on humility of heart that thou maist bee contented with abasement for his sake ; that if any michal shall mocke thee in thy reioycing before the lord thou maist resolue that thou wilt yet bee more vilde ; indure more lashes of the tongue , and more forrowes then soe , if god call thee vnto it , rather then misse of such comfortes and matter of true ioy as before the lord thou maist meete withall . and pray for courage and resolution to hold thee on , vndaunted in thy godly course . and seeing thou maist bee bolde so long as thou haste a good cause and a good conscience , putte on the spirit of that worthy nehemiah . when hee had a prophecy ( though a false one ) that if hee did not take the temple for his sanctuary that night , the enemies would come and slay him : his answer was : shoulde such a man as i flee ? who is hee that beeing as i am would goe into the temple to liue ? i will not goe in . so should such a man as i who professe the ghospel , who haue giuen my name to christ , who knowe the commaundement of god , and that this is the beaten way to heauen ; troden by all such seete as euer walked in faith and obedience ; should such a one as i forsake the assemblyes of gods people ? and that for the blasts of such as are of satans sinogogue : if it stood vppon my whole estate , my liberty , and losse of life it selfe , i would not doe it . i know whatsoeuer men accoumpt of mee whose corrupt iudgements would condemn euen the innocency of christ him-selfe if hee liued againe vpon the earth , if hee should bee dilligent at sermons , yet seeing y e lord hath honoured mee so highly as to become one of his houshold ; and seeing his word doth iustifie my waies & my dilligence in his house , i am at a poynt , i care not what man can say , i feare nothing hee can doe against me . i haue a soule to saue , i must looke to that . 3. vse . if our hearts delight be in these assemblies , then wee cannot but breake out into the praise of god where euer we see these ordinances established : we cannot but reioyce when others inioy them with vs as beeing the meanes by which men are redeemed vnto god , and made kinges and priestes vnto him . if dauid were aliue againe he would lead vs ioifully to church . of whom we neuer read that he danced but before the arke . the communion of saints cannot but cause and raize our hearty reioycing for the greatest good which can befall the church . now what is y t greatest blessednesse that god him-selfe can either promise or performe to the sonnes of men liuing in earth ? surely euen this , to set his tabernacle amongst men , to dwell with them ; & become their god. this is the knitting vppe of all his mercies . but what speake i of the saints vpon earth , seeing the saints in heauen make it the matter of their heauenly songes , that out of all kindreds and tongues , and people , and nations , men are redeemed vnto god. dost thou see the desolate haue children as well as the marryed wife ? dost thou see the truth of the church inlarged ? seest thou y e coūtries of hir habitatiō spred out ? perceiuest y u the increase of her on the right hand and on the left ? examine here whether thy heart breaketh forth into holy reioycings , in that the barres are put into the rings of the arke , whereby the glory of the lord , after a sort walketh amongst his people ; in that heauen is filling apace , by the accomplishing of y t number of the elect , & in y t the comming of lesus christ hastneth for the final redemption of his body . til thou findest this y u hast not found that affectiō of the prophet heere commended vnto thee . 2. the truth of this affection will make vs call others to haue their parts with vs in these priuiledges . the prophet dauid though he was a king yet became such an humble companion of all them that feared the lord , that hee thought it no disgrace to bee called by his people to y e tabernacle . some great kings would haue thought it no great pollicy to haue giuen answer to such popular motions : or if hee had seene his people go , it were ynough as for himselfe he might haue greater matters in hand . but oh how doth religion beate downe high conceits ! and maketh euen kings take the kingdome of god like little children ? dauid disdained not , but reioiced when they said to him come let vs go to the house of the lord. he lost no honor ; no it was his truest honor in the eies of god , and hearts of his people ; y t he gaue them contentmēt and incouragement , in such an honorable motion as y t was . faith in the heart will not so retire it selfe , but it will bee kindling , & calling on others : whence it is that we read in so many places of the prophers , y t when people are conuerted to the faith , these voices should be soūded from thē . up let vs go & pray before the lord & seek the lord of hoasts ; i wil go also : and , vp let vs go to the mountaine of the lord , to the house of the god of iacob & he wil teach vs his waies , and wee wil walk in his paths : but especially it forceth vs to bring our own families carefully to y e place of worship , as those for whom we must bee more countable : it bringeth vs to y t holy resolution of ioshua : that although none wil ioin with vs in such waies ; let them at their perill do as seemeth them good : our selues and our housholds wil serue the lord. vse . 4. if our chief delight be in the assemblies of gods people , then wee cannot but prefer a meane outward estate with the fruition of the exercises of religion before a wealthy and glorious conditiō in the want of them : as our prophet here preferred the meanest office , euen of doore-keepers , who were to be first , & last in y e tabernacle , before a glorious and easie life in the pallaces of the mighty in which hee should bee deteyned from the places of gods worship . euen so whosoeuer would carry such an heart as dauid ( who was a man according vnto the lords owne heart ) must esteeme of a poore life vnder a powerfull ministry , more happy and comfortable , then a rich condition in places of ignorance , which want the meanes of their spiritual consolation . moyses was of this minde he would rather suffer ( aduersity , want , reproch , ) with the people of god , then inioy the treasures of egypt by forsaking them . it was also alwaies a mark of y e people of god to follow him into the places of his true worshippe , where hee went before . if in shiloh , if in ierusalem ; thither do all the tribes repaire , euen such as set their face to seeke the lord. but how do men proclaime that this reioycing neuer entred into their hearts , who with lot chuse sodom before canaan , and delight rather in the mountains of samaria then in sion hil which indeed is the fruitfull part of the earth ? some choose habitations for friends , ayre , waters , woods , walkes , fruitfulnesse , and some other speciall commodities , and hence commend them and there seate themselues and set downe their staffe , although gods habitation be not there : the ministrie is counted as an hang-by : if that bee there they count it neuer the better ; if it be absent it is neuer a whit the worse , they care but a little too liue in the common ayre of gods people , the familiaritie of gods friends , the pleasures of gods house , the sweete fruites of the spirit of god are not enquired after , nor tasted . others retaine to atheists , scorners , papists ; swearers , and if peter can warme himselfe still by caiphas fire hee can sweare and forsweare as they doe . they neuer aske themselues that question which the lord asked eliah , what doost thou here eliah ? they say not , what doe i here in this caue ? this is not a place where i should bee , to liue where the diuell dwelleth , or where god dwelleth not : they heare not the lords voyce speaking to them as vnto eliah . vp , get thee to sarepta , i haue appointed there one to feed thee : they are well content to be fed by rauens still . but here is a fearefull brand vpon such who are contented to make exchange of heauen for earth , and haue resolued that they will be gainers in the world , though it bee to the losse of their soules . whosoeuer therfore thou art , y t hast any care of thy soule ; neuer liue if it be possible vnder an idoll , but where the worde is setled , and the ministery duly discharged . buy the truth whatsoeuer it cost , yea with the losse of many outward things : be a meanes to thy abilitie to procure a standing ministry to thy selfe & thine : what comfort couldst thou haue to liue and dwell in a wildernesse among wild beasts , without men , or other comforts , in such a barren soile as no paines can ouer-come the inuincible stifnesse of the ground ? and yet in such a place were it more comfortable for a godly heart to liue , then amongst a wicked people wanting meanes of grace and instruction . and if thou wouldst dwell in the loueliest part of the earth ; choose such a place as which the lord hath chosen to manifest his presence in , and wherein hee hath set his tabernacle . the tribe of beniamin was of all the tribes the beloued of the lord , as beniamin himselfe was the dearest to his father . but wherein consisted this louelinesse ? in this , that the lord should dwell betweene his shoulders . in which metaphor the whole possession of beniamin is compared to a body ; and the metropolitane , which was ierusalem , to the head set betweene two shoulders , in which the lord delighted to dwell . if any place therefore in earth should draw our affections aboue others , it is that in which the lord in his ordinances draweth nearest vnto vs : and if our delights bee in the places where the lord delighteth not to shew the presence of his grace , our affections come short of our example here commended vnto vs. the face of god shining in his ordinance must be our naomi , to which we must say , where thou goest i will go , and where thou dwellest i will dwell . finis . notes, typically marginal, from the original text notes for div a13528-e130 ephe. 5. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ruth . 1 ▪ 20 cant. 2. 1 notes for div a13528-e520 verse . 3. vers. 4. 5. vers. 7. 8. the meaning . exo. 29. 45 psal. 27 8. gen 4. 14 luk. 9. 33. 1. chr. 9. 17 & cap. 26. 1 doctr. 1. the want of the word most lamentable of al wants . lamen . 1. 4. josephus . antiq . iud. lib. decimo . cap. decimo . ier. 52. 6. 11. 13. dan. 9. 1. 2. 16. psal. 137. 1. 5. 9. why a good heart so esteemeth it . vse . 1. vndervaluers of the word reproued . vse . 1. vse . 2. lament the want of the word abroad . psal. 79. 1. 10 & 74. 1. 2. 6. psal. 137. 3. vse . make much of the ministerie setled . pro 30. 25. store thy selfe while thou hast the word . the folly of such as slip their oportunity herein . number . 14. 40. psal. 137. 1. vers. 44. cant. 5. 2. 3. ier. 7. 13. act. 20. 24. doctr. 2. a good heart reioiceth in the prosperity of the church & ministery . ques . ans. beauties of the house of god. 1 the presence of god. math. 18. 20. reue. 1 17. luk. 2 , 96. 2. the presence of christ. cant. 5. 9. 10. cant. 1. 7 3. the presence of the holy spirit of god. 4. the presence of the angells . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to stoope downe . psal. 16 , 3 psal. 122. 4 5. the presence of the saints of god vpon the earth . isay. 60. 8 iosh. 22. 19 num. 23. 9 zeph. 3. 9. gods courtsmore glorious then the courts of princes . cant. 6. 7 causes why the beauty of the saints is not seene of the most . benefits by the publick reading of the word . act. 15. 21. act. 13. 15. luk. 4 , 16. act. 17. 11. the benefits of the word preached . rom. 10. 2. cor. 5. 18 eph. 6. 15. acts. 14. 3. act. 20. 32 luc. 10. 18 2. cor. 10. 4. math. 3. 2. marc. 1. 15 acts. 2. 38 comfort by the holy sacraments . rom. 4. 11. by publicke prayer how god is glorifyed . psal. 65. 2. psa. 166. 18 psal. 122. 4 the members of the church aboundantly enriched . prayers of the faithful are the vvals and munition of a people . rom. 15. 30. 2 cor. 1. 11. luk. 5. 19. zep , 3. 9. act. 2. 46. & ver . 32. ier , 32. 39. 1 kings . 8. 9. vers. 4. the priuiledges of gods people in the assemblyes . 1 instruction . exod. 10. 23. downe go dagon and diana before the arke . 2. sustenance and safety . satan foyled , armies of his forces discomfited . ioel. 2. 32. icr. 15. 2. a far iourney of many daies trauel . a seruice of long continuance , seuen daies at a time , their wiues might be indangered , their virgins violated , their goods spoiled . 3 comfort for all conditions . rom. 8. 28. isa 66. 13. psal. 119. 92. 4. eternal happines . gen ▪ 28. 17. per portam ecclesiae intramus in portam paradifi august , de tempore serm . 137. gal. 4. 26. psal. 87. 5. isa. 66. 11. vse . 1. a good hart would turne their eye to the beauties of gods house isa. 2. 2. psal. 66. 16 deut 7. 7. & 9. 4. 6. psal , 42. 1. vse . 2. act. 2. 42. hose . 1. 10 con●●●t . preachers plea. seperators . it is inough for thy church to be without spotte or wrinckle in heauen . reeusants . papists must see their god because they cannot beleeue him . implicit faith . 2. sam. 19. 35. gen. 28. 16 verse . 17. ob. good christians cannot be heauie to the church . a needlesse allegation that so much preaching is not needfull . the ignorance of our age more dangerous then of our fore-fathers , theirs was simple , ours affected . not easily lerned to loue god aboue al & thy neighbour as thy selfe . pro. 28. 9. gods ordinance to teach man by man , not by an angell . i say , 49. 6. gods mercy herein . exod , 20. 19. dut , 5. 26. iudg , 13. 22. gods loue herein . 1 tim , 4. 16. the wisedom of god herein . 2. cor. 4. 7. 27. 1. cor. 1. 27. act ▪ 3. 12 act. 14. 11. 15. gala , 4. 14. gal , 1. 8. malac , 2.7 , 2 cor , 5. 21. iohn , 10. the office of angels is not to preach but to set men & protect them in preaching . zach. 2.4 . act. 8. 26. act , 16. 9. act , 9. 6. eph , 4. 12 , 13. vntrue that those who would bee taught by angels would beleeue . obiections of idle and lazie protestants . exo. 16. 27. ioh. 6. 48. ioh. 8. 49 ancient beleeuers at more pains then vve . gen. 12. 7. 8 & cap. 26. 25. & cap. 35. 3. idolaters more painfull in their idolatrie then we in the truth . cant. 8. 6. a glasse for secure christians to see their danger . 1. king. 12. 28. vers. 27. heb. 10. 25 verse . 39. deut. 28. 47. thy paints in religion profiteth thy selfe , not god. malac. 1. 10 ob. timerous & fearfull protestants reu , 12. 4. 16. heb , 11. 26 & cap , 13. 13. 1 pet , ● . 13. 14. & 2. meanes against the former feare . nehem , 6. 10. 11. reioyce that others inioy these liberties with vs. leu , 26. 11. 12. reu , 5. 9. isa , 54. 1. 2. call others herevnto psal. 12 2. 1. zach , 8 , 21. isay , 2. 2. micca , 4. 1. especially their owne family . iosh , 24. 15. a meane estate with these liberties to bee preferred before a better with out them . heb , 11. 2 chro , 11. 16. 1. king. 19. 9. reu. 2. 13. 1. kin. 17. 9. deu. 33. 12 gen. 44. 20 ruth . 1. 16 a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, 1576-1632. 1629 approx. 206 kb of xml-encoded text transcribed from 133 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a13542 stc 23833 estc s101983 99837786 99837786 2129 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. a13542) transcribed from: (early english books online ; image set 2129) images scanned from microfilm: (early english books, 1475-1640 ; 1037:04) a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, 1576-1632. the second edition. corrected by the author. [2], 131, [1]+ p. printed [by h. lownes] for i. bartlet at the gilt cup in cheapeside, london : 1629. printer's name from stc. in two parts. imperfect: consists of part 1 only. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. meditations -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a man in christ , or a new creatvre . to which is added a treatise , containing meditations from the creatvres . by thomas taylor , d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , 1635. a man in christ , or a new creatvre . 2. cor. 5. 17. if any man be in christ let him be a new creature . in the first adam , all the sonnes of adam had an happy estate : in which while hee stood , we stood and enjoyed the whole image of god , and all perfections which humane nature was capable of ; and when he fell , wee fell , and with him lost the whole estate of grace and glory . and so are fallen into an old ruinous condition of the old adam , which threatneth us dayly with deserved destruction , and thrusteth us under the regiment of death . now for our repaire out of such misery , hee that made us at first must make us a new , and give us a new stocke and estate , by transplanting us out of the old stocke into a new roote , and by removing us out of the old adam , and setting us into the new adam , iesus christ ▪ the meanes whereof , this text will teach us . in the which there are two generall points : first , the estate of a man converted , [ hee is in christ : ] secondly , the note of such a covenant , [ hee is a new creature . ] to open the former , there are sundry questions . quest. 1. how a man is said to be in christ. answer . two wayes : first , as a man , or creature : secondly , as a member , or new creature . first , as a man , or creature among others : hee is so both in respect of creation , and preservation . the former , because every man is said to be created , not only by him , but in him : as hee is the beginning of all the creatures of god. the latter : because every man subsisteth in him , col. 1. 16 , 17. for he is not like the carpenter that maketh an house or shippe , and leaveth it to the winde and weather when hee hath done : but hee abideth with his creature , to continue and uphold it in its being ; which else would suddenly fall to nothing . according to act. 17. verse 28. [ in him we live and move , and have our beeing : ] and not only by him . secondly , but our text speaketh not of that , but of the second beeing in christ : namely , as a member . and thus onely the church is in him . and as a member , one is said to be in christ two wayes : first , externally : onely as an outward member of the church , and in the judgement of charity ; of which number are such as professe christ , and joyne with the members in outward profession of religion , and use of the meanes . of the which , reade iohn 15. 6. secondly , inwardly and effectually : which is , when first a man is knit by faith to the head himselfe : secondly , by love , to all the members , even invisible : thirdly , by outward profession to the visible church , and produceth fruits of this inward union with christ. and of this our text here speaketh . for hee that is thus in christ , is a new creature : so are not the others . the second question is , how commeth a man to bee in christ ? answer . by the straight union and communion betweene christ and the christian : who are farre nearer than friends , or men that dwell together in one house . for christ and the chrian dwelleth not one with another : but one in another . as it is in the naturall body , the being of a member is not properly with the head , but in the head : so in the mysticall body , the being of the beleever is in christ the head . and as the beeing of the branch is in the roote : so it is betweene christ , the vine , and the beleevers , who are the branches , iohn 15. this straightnesse of union commeth from the straightnesse of the band , which is , first , on christ his part , namely his spirit of fortitude put into their hearts . secondly , on our part , which is our faith , by which wee are set into christ. faith onely giveth a beeing in the second adam . god offereth in his covenant of grace , iesus christ to bee the head and saviour of his body . faith receiveth this offer , and putteth our name into the deede : onely faith draweth and sucketh vertue from christ ; and rom. 11. 24. [ thou art grafted in by faith . ] object . but christ is in us , how can we then be in christ ? answ. this beeing in christ , is relative : for we connot be in him , but he must be in us . 1. iohn 3. 10. hee that keepeth his commandements , dwelleth in him and he in him . but it is with this difference , he is in us , and abideth in us by his spirit , and by upholding grace in us : wee are in him by faith , and by the exercise of grace : and those two are inseparable . object . but christ is in heaven , how can we bee in him , and not be there ? answ. if our being in christ were after a corporall manner , then to be in him , wee must bee locally in heaven as hee is : but this conjunction is spirituall ▪ and the meanes of it , which is faith , is spirituall : not hindred by distance of time or place , from this most straight union . thus abraham by faith saw the day of christ , and was in christ sundry thousands of yeares before christs incarnation : for he that is joyned to the lord is one spirit : and the beleever is now in heaven after a spirituall manner , where christ is . doct. learne the happy estate of a man converted , that hee is now in christ , 1 ioh. 5. 20. wee are in him that is true ; namely , in his sonne iesus christ ; the same is very god , 2 cor. 12. 2. i know a man in christ , &c. reason 1. because they stand not onely in generall relation to christ as other men , and creatures doe , which are subject unto him as their lord , but in nearer and speciall relation , as they are members of his body : for all which hee is most tender , and carefull , as a most loving and respective head . secondly , from this union floweth all the efficacie of his merits upon us : for nothing can proceed from christ to us , till wee be in him ; but being set into him ; wee partake in all that christ hath , as a loving husband first communicateth himselfe ▪ and then all he hath with the wife of his bosome . hence it is that christ being elected of god , wee are elected in him , ephes. 1. verse 9. and christ being acquitted from our sinnes , wee are justified in him : for being found in christ , as philippians 3. 11. his righteousnesse is imputed unto us . if christ be rich , and have treasures of wisedome , and grace ; the christian cannot be poore ▪ [ for in him we are made rich , ] ● cor. 1. 5. ephe. 4. 27. [ which riches is christ in you . ] thirdly , as all the promises of god are made in christ , who is the foundation of them all ; so they are made good onely to them that are in christ , 2 cor. 1. 20. in him are all the promises , yea and amen : but to whom ? even to the heires of promise : and who be they ? even abrahams seed , the faithfull posteritie of faithfull abraham , gal. 3. 10. fourthly , by being in christ , the christian hath a sure estate : first , in this life , strength , and assurance in temptations , tryals , and dangers , to bee upheld unto victorie . 2 cor. 12. 2. i know a man in christ : and vers . 9. my grace is sufficient for thee . iohn 10. the sheepe of christ , can none plucke out of his hands ; his estate is not lyable to casualtie : no cheater nor robber shall defraud him of it . secondly , in death hee hath hope and assurance , in which state hee is a member of christ , and hee that sleepeth in christ , perisheth not ; nay , being in christ , but he shall be made alive againe . 1 cor. 15. 18 , 22. 1. thes. 4. 14 , 18. thirdly , in that day of judgement hee shall stand with boldnesse . 1 ioh. 2. 28. little children abide in him , that when hee shall appeare , we may be bold , and not ashamed before him at his comming . vse 1. labour to know thy selfe in this happy condition , else is christ appeared in vaine unto thee , the whole gospel is in vaine unto thee . quest. but how may i know this , namely , that i am in christ ? first , hast thou disclaimed thy owne righteousnesse , and given thy selfe wholly unto him ? phil. 3. paul could not be found in him , till hee had disclaimed his owne righteousnesse , and esteemed it as dung . papists cannot be in christ , because they doe not this . hast thou denied thy selfe ? thy head did so . takest thou up the crosse daily ? so did hee . canst thou abide to crucifie the flesh and lusts of it ? thy head was crucified : but if thou canst not take thy selfe short in carnall delights , nor renounce the fashions of the world , nor abide the doctrine and practice of mortification ; never say thou art in christ : can a member be so contrary to the head ? gal. 5. 24. the second note is subjection unto christ as a head . the most gracelesse men in the world , yea the devils are subject unto christ as a lord : but art thou subject as a member unto such a head ? quest. how is the member subject unto the head ? answ , 1. sweetly , and willingly , not by force and compulsion . now aske thy selfe , is christs yoake irkesome and tedious ? are his commandements grievous ? is it grievous unto a member to obey the head , into which it is set ? secondly , universally , it doth all that the head enjoyneth : art thou subject in some commandements , but not in others ? thou canst forbeare murther , adultery , drunkennesse ; but must sweare , lie , prophane the sabbath , spend thy time idly which is given thee to repent in : doe the members thus picke and chuse with the heads commands ? thirdly , sincerely : in all things seeking the good of the head , above it selfe : a member will venture it selfe to be cut off for the safety of the head . now what is thy aime in thy subjection ? is it thy owne name , reputation , thy wealth , or ease , or any base respect ? how doth a member neglect it selfe for the head ? fourthly , constantly : a member is never weary of obeying the head ; but how fickle and inconstant art thou in the wayes of god ? thou wilt obey on the sabbath , but wilt not be tied to daily duties , some occasions must give thee dispensation . if some seasons of the yeare can win of thee to cast off thy calling , and live like an epicure ▪ eating , drinking , scorning , gaming , chafing , coveting , swearing , and the like : is this to be in christ ? the head setteth thee on no such worke : and if a man be not commanded by christ in his actions , hee may easily know who is his master , and pay-paster . what man dare goe to god for such workes to have them rewarded ? the third note : he that is in christ , and abideth in him ▪ there is no abiding for sinne , 1 iohn 3. 6. hee that abideth in him sinneth not . quest. is there any that sins not . answ. 1. he sinneth not studiously : he purposeth not sin , but holdeth a resolute purpose against it . hast thou this note of christ his being in thee , that thou sinnest not , who canst deliberate , and purpose , and willingly venture on sinne ? secondly , he sinneth not willingly ; namely , with his whole will , and full consent : for the will , so farre as it is renewed , is not gained to his sinne , but striveth relucteth , and resisteth . thirdly , hee sinneth not affectedly , or with full delight in sin ; hee sinneth sometimes : but if i have delight to sinne , saith dauid , god will not heare me : hee sinneth , but loveth not his sinne , but hateth what hee doth : canst thou love thy sinnes and lusts , and delight in workes of darkenesse , in thy selfe or others ? christ abideth not in thee ▪ fourthly , hee sinneth not deadly , or not to death ; he abideth not in his sinne , in whom christ abideth : his sin hath after it three things : 1 sorrow and griefe that hee hath sinned . 2 care to rise and recover himselfe . 3 feare not to sinne againe . canst thou run on in sin without remorse , without returning , without care of repentance , or feare of gods justice ? canst thou turne head against the wayes of god and good men desperately , as if thy conscience were turned into a rotten post ? thinkest thou that so living a roote can admit such dead branches ? or can the surpassing holinesse of christ the head , receive into it such rotten and gangrenous members ? no , no tye thy selfe by a thread of profession , so long as thou wilt , unto this stock thou wert never ingrafted as yet , that bringest such wilde and unsavory fruits , rom. 8. 10 , if christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse ; that is , the spirit liveth by grace , and manifesteth that life in motions of grace and holinesse . and a plaine marke of a man in iesus christ is that in rom. 8. 1. [ he walketh not after the flesh , but after the spirit . ] fourthly , hee that is in christ and abideth in him , the word of god abideth in him : for these two are inseparably joyned , iohn chap. 15. verse 7. [ if you abide in mee ▪ and my word abide in you . ] and this is made a sure signe of our being in christ , 1 ioh. 2. 5. hee that keepeth his word , in him is the love of god perfect . by this we know that we are in him . this is more than to heare the word , than to understand it , or to retaine it , as many doe , who can entertaine it , as they do strangers , for a meale , or a nights lodging , or a short time : but it must abide as an in-dweller ; for wee dwell no longer in christ , than his word dwelleth in us , 1 ioh. 3. 14. hee that keepeth his commandements , dwelleth in him , and hee in him . and on this condition onely he commeth in , and dwelleth in us , iohn 14. 23. if any man love mee , and keepe my word , my father will love him , and we will come into him ▪ and dwell with him . wee heare many good things , but we heed and hold but a few ; and those few but a little while : as riven vessels we let them slip . for , first , how weake an account can wee give unto god ( as we must ) of all the good lessons we have heard , and ought to have remembred ? secondly , how could we continue the same men from yeare to yeare unchanged , if the word did continue in us . thirdly , what strangers are many of us to the scripture , and grounds of religion ? whereas , if it did dwell in us , it would be as well knowne unto us , as those that are in house with us . fourthly , how far is it to seeke , and absent from us , when our mindes understand it not , our hearts affect it not , our consciences are not guided by it , nor our actions , nor the creatures are sanctified by it ? as 1 tim. 4. 4. how plaine is it now , that thou art not in christ , who wilt not affoord his word a resting place in thy soule ? remember that place , 1 iohn 2. 24. if that which yee have heard from the beginning shall remaine in you , yee shall continue in the son and in the father . the fift note : examine whether thou hast the spirit of christ. this is made a note of such a one . 1 iohn 3. 10. hereby we know that hee abideth in us , by the spirit which hee hath given us : and chap. 4. 13. hereby we know that wee dwell in him , and hee in us , because hee hath given us of his spirit : and if any man ▪ have not the spirit of christ , the same is none of his ; that is , no member of his body , set into him , but in shew , as a woodden legge , which receiveth not vitall powers from the head . object . this is a difficult marke : but how shall i know the spirit of christ to be in mee ? answ. many finde and conceive it to be harder than it is , because they hold it no sinne to doubt whether they have the spirit or no ; when as they may as lawfully doubt whether they be christians or no. but try thy selfe by this note : first , wheresoever the spirit is , he rebuketh sin , ioh. 16. 8. the spirit pricketh the heart of every convert : and if thou hast him , thou must finde him a spirit of conviction . object . i have beene often checked for my sinne , and that is my comfort . answ. but deceive not thy selfe . to the spirits conviction are required three things : first , sense and sorrow that thou hast sinned : secondly , earnest desire of mercy , expressed in vehement hunger and thirst : thirldly , a loathing and leaving of sinne . never any received the spirit , but thus was sinne rebuked in them . secondly , the spirit writeth the law in the heart where he is , ier. 31. 31. and leadeth into all truth , iohn 16. 13. hast thou this spirit of direction and counsell , teaching thee , and leading thee into duty ? object . i know as much as any can teach me . answ. but art thou led by the spirit , or mis-led by the flesh and doctrine of carnall libertie ? many are taught , few are led , and yet onely they that are led by the spirit , are the sonnes of god : the spirit must be the guider of thy course , as the pilot in the ship : thou must shut thine owne eyes of carnall reason , and as a blinde man , give thy selfe to be led by the spirit . thirdly , the spirit where hee is , ruleth and commandeth : yea , reformeth and casteth out old errors of heart and life : for hee will not dwell as an underling , but as a commander : his worke is to cast downe all high things exalted against grace , and to bring every thought into the obedience of christ. findest thou a spirit in thee prevailing against fleshly thoughts , carnall affections , desires , conversation ? findest thou a spirit , framing thoughts , speeches , actions to the conformitie of the word ? a spirit quickning to all that is good ? this is the spirit of iesus christ. fourthly , he being the spirit of supplication . zae. 12. 10 maketh the elect to cry with unspeakeable groanes . dost thou finde not the words of prayer which any hypocrite may , but the spirit of prayer ? who alwayes in prayer , first , leadeth into the sense of sin : secondly , into the apprehension of the excellency of mercy , which maketh him servent : thirdly , letteth the soule see god appeased in christ : fourthly , it sealeth to it the truth of gods promises , who will heare , psal. 50. 15. fiftly , assureth it selfe to be in state of christ his merits and intercession , to whom the father denieth nothing ; all which must needes quicken the heart to fervent and frequent prayer . the sixth note : if thou canst discerne christ in thy selfe , thou maist be sure thou art in him : for one ralative affirmes the other . and knowest thou not that christ is in thee , except thou be a reprobate ? 2 cor. 12. 5. quest. how may i know this ? answ. first , examine if christ be formed in thee , gal. 4. 12. and then christ is formed in thine heart , when god hath begun a change in thy soule , by his grace laying in thee the beginnings , and seedes of grace . the apostle useth a comparison drawne from the forming of an infant in the wombe , which is not formed all at once , but the principall vitall parts first ; the heart , braine , and liver , and then the other by degrees : so grace is not wrought all at once , but by degrees : first , the beginnings of faith , repentance , and holy desires , and then a more lively impression of the image of christ imprinted in their heart ; which standeth in knowledge , holines , and conformity to iesus christ in practice and passion , in suffering and doing as he did in some measure : now if there bee no new lumpe which was not in nature , no forming , no reforming of heart and life , christ is not there . secondly , try if christ liveth in thee : and then christ liveth in thee , when thou livest by faith in the sonne of god : making thy faith thy stay in all estates , in all actions , temptations , afflictions , when faith carrieth a sway , and hath a stroke in every thing , and in life and death maketh the heart and life leane upon christ. thirdly , if christ bee in thee , then hee moveth in thee , and thou in him . the infant in the wombe is discerned by the moving of it and so is christ discerned in the heart : and then christ moveth in the heart , when his spirit moveth and inclineth it by a still and secret voyce unto all good speeches and duties ; and then thou movest in him , when thou cherishest , fosterest , and followest his motions agreeable unto the word , and sufferest them not to die in thee . as for example : the spirit moveth thee to redeeme the time , to read in gods booke , there to acquaint thy selfe with gods will , in time to worke the workes of god , to mind thy account and reckoning ; but thou resistest those motions , carnall and contrary motions thrust them our , and call thee to cards , dice , epicurisme , merriments , wasting thy time , putting off the evill day , as the heathens . now christ moveth not in thee , but the spirit that ruleth in the world ; for gods sweete motions are so strong , as that ordinarily they come to a birth . vse 2. if thou beest in christ , thou must imitate christ ; imitate him in his nature and holy example : the member is of the same nature , and doth the same things with the head : they all compose themselves to the motion of the head , into which they are set , 1 ioh. 2. 6. hee that saith he is in him , ought to walke , as he hath walked . quest. how did christ walke , that we may walke so ? answ. christ walked first , religiously : hee began all things with god , did all things for god , and referred all things unto god. first , hee began all things with prayer , and continued long together therein : sometimes whole nights in prayer , as the occasions were more serious . doe wee so ? doe wee sanctifie every ordinance with prayer ? doe wee continue in prayer ? doe not many sit up whole nights to play ? when would they sit up so to prayer ? secondly , hee did all things by the warrant and word of his father : he contemned his owne will , that hee might doe his fathers will : not my will , but thy will be done ; yea , he would lose his life before his obedience . doe we so ? wee say , thy will bee done , as if wee would doe all the wil of god , & as if there were but one will betweene christ and us : but as the scribes and pharisees , wee say and doe not : we will not give our wils up to gods will and word , further than our selves list and like : nay , many say , as that rebellious generation ; the word of the lord spoken unto us by the ministers , will not doe . when or where see we any thing reformed by the power of the word ? thirdly , hee referred every thing unto his fathers glory : hee never sought his owne praise and reputation , but avoyded it : doe we so ? who dare say he seeketh to glorifie god in casting off his calling , and spending dayes and nights in idlenes , or worse ? when did our lord walke so , that we might doe so also ? fye upon such heathenish christianity . this glorious head will not bee so disgraced , as to take in such monsters for members . secondly , hee walked holily , and commanded us to learne of him ; but wee that say wee are in christ , lay aside this glasse , and strive in pride to be beyond each other : wee cannot keepe filthy fashions out of christians , because neither the mind of christ , nor himselfe is in us . thirdly , hee walked fruitfully and diligently in his calling , acts 10. hee went about doing good : hee watched and apprehended all accasions of helping mens soules and bodies . hee spent all his time in painefull performance of his calling . how doe wee so , who spend so much time in unfruitfull courses , wherein wee doe no man good , but our selves and others much harme ? and sometimes through the day scarce doing any thing , which may in the night minister comfort unto us . if men should say to themselves every night , how much time have i vainely spent this day , which i might have redeemed to prayer , reading , or some fruitfull meditation for my soules good ? to some worke of repentance , or of charity , or of mercy , or iustice ? alas , what a cooling card would this be , if he inferre , my lord never walked so ; and i must walke as hee walked , if i bee in him , further than in outward profession . was he ever in gods worke ? so must i bee , if i be in him . fourthly , hee walked righteously and justly . an admirable patterne of civill righteousnesse . he never deceived any man neither by word nor deede : never was guile found in his lips or hands : never covetousnesse of any mans goods was found in him : hee gave his due to every man , high and low . doe we walke so ? many of us take liberty to deceive our brethren by word or deede , lyes , oathes , and false trickes : and hold it lawfull to cover our neighbours money under a cover and colour of play , and so get his money into our hands , which neither god , nor any good meanes giveth us , and maketh us masters of . a most grosse and hatefull injustice , condemned by the light of nature amongst the heathen : and yet neither the light of nature , nor of grace , can cry it downe amongst christians . never sew a fig leafe over thy sinne , to say , i care not whether i win or lose : thou shouldest care to walke as christ walked , who in this case did neither win nor lose . besides , thy chaffing and swearing giveth thy tongue the lye . and sure i am , many would take great care before they would part with so much mony to the poore , or ministry , or any good use in a whole yeare , as they can set at the stake of one cast of an unlawfull dice . fiftly , christ walked in the light , namely in the purity of his nature . there was no darkenesse of ignorance in his minde , no darkenesse nor disorder in his will and affections : secondly , in the purity and light of holy conversation , he never committed any works of darkenesse : thirdly ; in communion and fellowship with his father , with whom no darkenesse hath fellowship ; himselfe being the most pure and inaccessible light . and thus must wee walke , if we be in him . 1 iohn 1. 6 , 7. if we walke in the light , as hee is in the light , we have fellowship with him . but doe we so ? doe not many walke like gentiles , having their understandings darkened ; not because they want light , but because they hate the light of god , and fight against the light of the word and of their owne consciences ? and doe not many walke in the fruitlesse workes of darkenesse ? i say not , slip into some works of darkenesse , which often a godly man may doe : but walke , trade and continue in the workes of darkenesse ; and goe on to blacke darkenesse . such impure persons of fowle hearts , hands , and lives : and libertines , that take liberty to doe as they list , and cast off all counsell of the word : scorners of their teachers and instructers , and more of their godly instructions , followers of the fashions of the world , in the loathsome guises of it ; fearing nothing so much as to bee good ; hating nothing more , than to bee fashioned according to the word of god , are farre from walking as christ walked . lastly , how doe wee embracē communion with god , who are never so merry as when the thoughts of god are shut out ; are most heavie and weary , in the place and meanes of his presence , in which hee communicateth himselfe with his people ? our sore eyes cannot abide so cleare a light : and what communion can there bee betweene light and darkenesse ? all this while the apostle telleth us , that we are far enough from being in christ. the third use . is this so happie a condition to bee in christ ? let it provoke us to labour to get into so happy an estate . to which end , let us looke upon it , not as the world , who seeth nothing but basenesse and contempt in christ himselfe , but with eyes cleared , and then we shall discerne it ; first , to be an honourable condition : to become one , not with christ , but in christ : to bee a member of christ. so christ appeared in great humilitie to advance us to this honour . secondly , it is a most comfortable condition : for , first , now there is no condemnation to them that are in iesus christ , rom. 8. 1. secondly , all thy debts are discharged . thou hast in him satisfied , and in him fulfilled al righteousnesse : for who payeth the wives debt , but the husband ? and the bebt being once payed , it shall never be demanded more . thirdly , all the grace and good that christ hath in himselfe , is thine : whole christ is thine by imputation of his merits , holinesse , obedience , active and passive . this loving husband hath all holinesse and happinesse for his spouse . his life is thine : for hee that hath the sonne , hath life ; his death is thine , and all the fruits of his passion ; his resurrection and ascension is thine , that thou mayest boldly ascend in affection , and cause thy prayers to ascend ; yea , and in person to ascend into thy fathers house , and pull downe his intercession . oh what a rich estate is this , that a man can aske nothing , but hee shall have it , iohn 15. 7. thirdly , it is a most safe condition to bee in christ ; our head is above water : an able head will save and protect the members . all sinnes and imperfections are now covered and hid : for the head will hide the defects of the members . he takes upon him all the quarrels of the christian , and mightily overcommeth hell , the grave , death , the devill , and all adversary power : so as the elect cannot bee seduced , nor severed from god. fourthly , it is a most fruitfull condition . iohn 15. 2. every branch that beareth fruit in mee , hee purgeth , that it might bring forth more fruit . how can a branch set into such a roote , but bee fruitfull ? et contra . whereas the misery of one that is out of christ , is , that hee can doe nothing at all . no branch can bring any fruit , that abideth not in him . and whatsoever branch bringeth not fruit in him , is cast out as a withered branch into the fire , a fruitlesse barren tree dishonoureth god. herein is the father glorified , &c. hee disgraceth the stocke into which he is set . fftly , it is the onely state of perfection in this life . for all perfection is originally in him , and derived to us , because wee are in him . so as that in him , wee attaine all that maketh for grace or glory . col. 2. 10. ye are compleat in him , who leadeth into all truth , who giveth all graces in their kinde , and addeth all degrees of those graces , which makes up their full happinesse . yea , the perfection of this state , is also in the preservance and continuance of it . for wee beare not the roote , but the roote beareth us . our salvation dependeth not on our selves , but on him : for being in him , we not onely grow , but increase , and the older we grow , the more we flourish , and bring fruit , psalme 92. 20. all other branches may bee plucked away from their stocke by violence of windes , or mans hand , or consumed by time and age ; but it is not so with those that are in this roote ; life nor death , things present nor things to come , can separate them , &c. from the state of a man renewed , we come , to the note of him , [ hee is a new creature . ] where consider : first , what is meant by a new creature , and why a man in christ is so called : secondly , how a man may know himselfe to bee a new creature , which is here implyed : thirdly , how a man may become a new creature , seeing hee must bee so : fourthly , why he must be a new creature ; fiftly , vse both for instruction , and secondly , consolation . first , the new creature , is the regenerate man , who is indued with new qualities of righteousnesse and holinesse , according to the image of the new or second adam . to understand which , consider in man three things : 1 the substance of soule and body . 2 the faculties of them . 3 the qualities of both . for the first , the same substance of soule and body remaineth , which god created at first . for the second : the faculties be the same ; the same understanding , will , memory , affections , senses , naturall motions the same they were ; but the qualities of them all are changed and new framed ; for whereas in the old adam , the understanding was blind , now it is inlightened ; the will that was rebellious , is now bored in part unto dutie : the conscience , memory , thoughts , desires , which were dull , earthly , dead , estranged from god , now are quickned , wakened , raised upwards : the affections , which were crooked and corrupt , are changed and straightened : the senses which were servants of sin , are servants of grace , senses of discipline : the members that were weapons of unrighteousnesse , are now become members of christ : in one word , the whole man is in these qualities repaired and renewed , and made as here , a new creature ; so elsewhere a new man , col. 3. 10. the qualities thus framed in the hearts of the elect , at their first , conversion , are called a new creature . the man being the same in substance , faculties , and members ; onely in the frame and order of them , not the same . the new creature is not in respect of substance , but of malice . quest. but why is hee called a new creature ? answer . the worke of grace is a kinde of creation , psal. 51. 10. create in me a new heart . now if restoring of grace , where it was , be a kind of creation ; much more the framing of grace at the first where it is not . secondly , there is a great resemblance betweene these two great workes of god , the first creation and the second . first , the author of the creation , was the sonne of god : god by christ made all things . by him were all things made , 1 cor. 8. 6. there is one lord iesus christ , by whom are all things , and we by him ; he is the beginning of the creatures , acts 15. 15. he being the mighty iehovah , giveth being , and beginning to all creatures , not in nature-onely , but in grace and glory . againe , none can re-creat , but hee that first created . what is decayed in nature , must bee restored by the author of nature : hee that brought his whole order out of confusion , can onely bring our confusion into order . secondly , the matter of the creation was of nothing , which is the difference of creation from generation , which is the producing of a substance from a substance : so here was no preiacent grace , no preparing grace : for how could adam prepare himselfe to his owne creation ? and as little can a man , dead in sinne , prepare himselfe to the life of god : nay , in the first creation , was nothing to resist , but here is nothing but an old rubbish , strong in resistance . thirdly , the manner in the first creation , all was made by a word . psal. 33. 6 , 9. by the word of god were the heavens made : and psal. 148. 1. and 9. he spake the word , and all things were made ; so this is done by the same mighty creating word of god , which is the immortall seede in the worke of regeneration . fourthly , for the order : in that the light was first made ; the first word that god spake , was , let there be light , and it was so . so the beginning of this creation is an infused light of knowledge , col. 3. 10. the image is renewed in knowledge : and never could a world of beleevers have beene created , or a church raised , but by the light of the gospel . fiftly , for the quality ; in that creation , all that god made , was exceeding good ; but here is a further degree of goodnesse , to which new creatures , are made farre beyond them . they were all exceeding good in their naturall goodnesse , but this in a spirituall and supernaturall goodnesse . and whereas man was made to the image of god , hee is here also framed to the image of him that created him , col. 3. 10. but with this addition , that he is now created to a more sure estate in that image . sixthly , for relation ; in that the creature had absolute dependance on the creatour for his being and wel-being , as also for his working : so this new creature must absolutely depend upon god , both for new qualities and every new act , and the motions of them ; for we also live , and move , and have being in him alone . for as all motion is from the power of some first mover ; so must our dependance bee on him , as well for working , and moving in grace , as for our being , and beginning in it . thus we see what is meant by the new creature , and why so called . the second generall point , is how this new creature may bee knowne , seeing it is a note , by which a man must discerne himselfe to be in christ. answ. a new creature may be discerned by foure properties . 1 by a new light of sound and saving knowledge : for here the work beginneth , this knowledge is not naturall , nor historicall , nor a generall knowledge of points in divinity , ( which even the devils are not without ) nor a bare knowledge in the theory , or speculation of divine things ; but a sound and saving knowledge , whereby the mysteries of gods kingdome are not onely revealed , but applyed , and locked up , to the change of the man into it selfe : it transformeth a man into the image of christ ; from glory to glory , 2 cor. 3. 10. it is a practicall knowledge , that keepeth a man from every evill way , pro. 2. and a wisedome full of mercy , and good fruits , iames 3. 17. then are ignorant persons no new creatures , nor persons inlightned , but not changed ; but haters of knowledge and the meanes , are much lesse new creatures . secondly , because no creature can be both old and new at once : the new creation may be known by the passing away of all things , 2 cor. 5. 17. in the old creature was a generall leprosie of sinne , spread over all the parts ; and if this bee not in part cured , thou art no new creature . no man can put the new man upon the old , but must first put off the old man. ephes. 4. 22. called the old conversation in times past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so as if the old adam live and prosper in thee , thou art no new creature . if thou beest as earthly minded as once thou wast , if thy will be carried against the will of god , if thy affections settle upon earthly , and vaine things , onely or principally : if thy conversion be to the fashions of the world , and thou livest according to nature ; thou didest never attaine this happy estate by new creation . here is no patching of a new peece upon an old ; if thou beest the same man thou wast borne , thou hast no part in this businesse . thirdly , in a new creature , the whole is created a new . all things are now new : first , grace is totall in all parts ; as in the birth of a child , the whole child is borne in all the parts . this worke of creation , christ compareth to the leaven hid in three peckes of meale , till all bee leavened : so god by a secret but powerfull worke , changeth the whole man , and all the parts . i say the whole , and parts of the new creature , are renewed , and have attained a new nature , which is called , 2 pet. 1. 4. a divine nature , standing of divine and heavenly qualities . the new creature is sanctified throughout , in spirit , soule , and body ; all is new both within and without . see it in the particulars , and apply them : first , the new creature hath a new life , by which it liveth now the life of god : that is , whereby god liveth in his saints ; and the life of christ , from which hee was a stranger . hee liveth now the life of grace , which , when it is perfect in heaven , doth become the life of glory : hee hath begun eternall life below . secondly , a new birth ? the new creature is now borne of a new father , begetting him which is god by his minister ; and a new mother , sucking and feeding him , which is the church , by her two breasts and testaments . thirdly , a new soule : and here god beginneth , wherein this condition differeth from the other : there god made the body first , and then breathed a living soule : but here hee maketh the soule new first , and worketh first a new spirit without guile , or raigning hypocrisie : secondly , a new judgement , or a new manner of esteeming things : those things he accounted advantage , are now losse ; & he esteemeth of all things as they are helps to heaven : thirdly , new desires : before hee desired earth , profits , and sinfull lusts ; to live at large out of the sight of god ; but now he desireth freedome from sin , puritie of nature , pardon of sinne , the presence of god in his ordinances , the comming of christ , the prosperity of the gospel , the salvation of all gods people . fourthly , new affections . as first , new joy in the law of god , in gods ordicances of word and sacraments , psal. 122. 1. in gods people that excel in vertue . yea , and in afflictions for well-doing , rom. 5. 5. thus he could never joy before . secondly , new sorrowes ; not now for worldly things , losses , crosses , shame , sicknesse ; but for sin , for want , or weaknes of grace , for spirituall judgements more than temporall , for iosephs affliction , when the enemy prevaileth against the church , when gods wrath breaketh out against his people . incourage thy selfe in these sorrowes , which are a part of the new creature . thirdly , new love , where hee most hated : he loveth god most of all , he loveth to obey him , even when hee doth not ; hee loveth most that , which most crosseth his owne nature ; thē smitings of the word , the crosse of christ , mortification , fasting , prayer . hee loveth dearely the honour of god , and the place where his honour dwelleth ; he loveth the way to happinesse , as well as happinesse it selfe . fourthly , new hatred : he hateth his sin as the greatest evill , and his owne sinne , more than another mans : yea , his most secret and deare sinnes most of all : he hateth not persons now , but sins : he hateth all sinnes , even those which himselfe doth ; small and great he spareth none : nay he hateth his life , and loveth it not to the death , in comparison of christ. these are strange affections , but inseparable to the new creature . fifthly , new senses ; a new cleared eye to discerne the things of god , ephes. 1. 15. a new eare opened , boared , circumcised to heare and obey , psam . 40. 6. a new taste how good god is , and rellish of the things of god. a new smell to savour the things of the spirit , rom. 8. 5. which before were unsavoury , and tastelesse . a new feeling : hee feeleth the worke of the word and spirit in him , hee feeleth a sweete apprehension of remission of sins and gods favour in christ ; hee feeleth the peace and joy of a good conscience , and fellowfeeleth the affliction of his brethren . sixthly , a whole new estate : hee is in state of regeneration , and in state of salvation , being before in state of death and damnation . a new name , esay , 62. 1. being married to christ , is called by the husbands name , christian. a new language of canaan , he is of a pure language . hee hath new food , new milke from the breasts of the church ; mannah from heaven to grow by . every creature hath his proper foode to live by : so here , he hath new raiment to cloath him ; the righteousnesse of christ , the elder brother : new attendants and servants to keepe him in his way : the angels , psal. 34. a new and living way by iesus christ to walke into heaven , contrary to the way of the world . seventhly , a new death ; not of his soule in sin , as before ; but of sinne in his soule : nay , his body dyeth not the common death of all men , but a new death , sanctified , seasoned in the death of christ : yea more , he hath a new grave and buriall of sinne in his soule : and his body is layd in a tombe wherein never wicked man was layd , al perfumed in the buriall and grave of iesus christ. here is a new creature ; all new , all tending to perfection . the fourth note of a new creature , is , new motion , called new obedience : first , from the original : secondly , the matter : thirdly , the manner : fourthly , the end of it . first , the spring or rise of the new creatures motion is from within : all hee doth is from the spirit within him . the old mans obedience is from without , hee beginneth at his finger ends , is drawne by outward inducements ; hee setteth his service to sale , to the view of men , as a clocke that worketh not from within , but is moved by plummets and weights without : but the new creature performeth new obedience from a new ground ; he hath not onely spiritum adstantem , but assistentem ; that is , hee hath not the presence of the spirit only , but his assistance . of all sins hee shunneth the most inward and spirituall : of all judgements hee most dreadeth inward and spirituall : of all places hee would have his heart within sweetest , cleanest , and best trimmed . secondly , the matter of his obedience is grounded in the word , either in some precept generall or speciall , or in some example : in all his motion hee looketh to the rule , as the israelites to the cloud : hee hath a new commandement to observe , iohn 13. from a new master , whom his desire is to please in all things ; which cannot be in any thing , but commanded by himselfe . thirdly , the manner of his motion is new , and diverse from other men ; yea , from himselfe . a beast may doe the same things that a man doth , eate , drinke , sleepe : but the manner is not the same . a wicked man may doe some things that are good and commanded , as hearing , reading , praying , fasting : but hee slubbers it over , and contenteth himselfe to doe it in any fashion , to get it over : but a new creature aimeth as much at the right manner of doing , as the thing it selfe . the maine difference in the manner of doing betweene the old and new creature , is in two things : 1 as every creature hath his severall delight in his proper action : so the new creature doth duties with delight , freedome , cheerefulnesse . the bird delighteth in singing : so the new creature delighteth in his new motion , and the commandement is not a burthen . 2 as every creature is uniforme in his proper action ; it doth them all alike every where : so the new creature is the same in his obedience every where . ioseph is ioseph in the dungeon , as well as in the top of the kingdome . iob is iob on the dung-hill . fourthly , the end of his motion and obedience is new , gods glory directly ; as the glory of god shareth in all the workes of the creation , rom. 1 〈◊〉 the heavens declare his glory , and the earth show his handy workes : much more this new creature , in his motion , expresseth the glory of god. carnall men are like blazing-starres , which so long as they are fed with vapours , shine as if they were stars : but let the vapours dry up , presently they vanish and disappeare . so , so long as earthly vapours of profit , preferment , vaine-glory , feed naturall men , so long they appeare in motion , and shine as starres , but no longer . but the new creature is of anothet mould , he is a new wonkemanship , that will serve to the praise of the glory of the grace of the workeman , ephes. 1. 6. the third point is , how may a man become a new creature ? the text saith , [ let him be a new creature : ] as if it were in our power to be so , or not to be . answ. this implieth our dutie , not our abilitie of our selves . our duty is to labour after this new creation , to get into this new estate , and to be sure wee have our being in grace : secondly , the text speaketh of one in christ , whose will is freed in part . ob. but how can i seeke a being in grace , having no being in it ? i can resist it , but how can i helpe it forward ? can a dead man move to life . answ. 1. all such places ; as ier. 4. 4. doe shew us , 1. what wee cannot doe : 2. what wee ought to doe : 3. what we must attaine by grace . 2 the lord who doth the wole worke of creation , doth it not so immediatly as hee did the creation of naturall things : but ordinarily useth meanes sanctified to this worke . god that made us without our selves will not save us without our selves : nor worketh in the elect as in stockes and stones ; but as in reasonable instruments . first , hee hath appointed meanes for our regeneration and salvation : secondly , commandeth us to use them : thirdly , promiseth , that in the right use of them , hee will put forth his mighty power upon his own meanes . therefore thou maist present thy selfe to the meanes , and submit thy selfe unto gods ordinances ; beware of thrusting away the offers of grace . no man can helpe himselfe into life ; but being quickned by god , knoweth that he liveth , and doth the actions of life . quest. but how can i , having no grace , seeke after grace in the meanes ? ans. no man can seeke grace , but by grace : but being sought and found of god , can seeke . to understand which , some distinguish of the meanes of grace . first , some are of preparation , some of operation . in the former we are meere patients , in the latter acti agimus , that is , being moved we move : he workes the will and the deed , and then we will and doe . meanes of preparation are , 1. civilitie : 2. humility . first , a man must be ordinarily civill , before hee be converted : for though every man be in nature equally distant from grace , all of them being dead in sin ; yet as of dead men some are not so rotten as others : so by restraining grace some are more civilized than other . and though not in respect of themselves , yet of the common grace of god , they may be said not to be so farre from the kingdome of god , as some others . lazarus was in a further degree of death , than iairus daughter , yet both dead all are in themselves alike , as clay before the potter : but by common grace some may be nearer the potters hand than others . and there is more hope , ( though no more power in himselfe ) of a sober and well tempered man to be converted , than of a deboist drunkard , or whoo●emaster , or an unruly scorner of grace . secondly , humility : which is a sense of his utter nothing in grace ; and it is a mornefull griefe of spirit in absence of grace , and presence of corruption . here is an emptying of the soule , which is a requisite disposition to the filling of it . the application of the law , maketh way for the gospel . a man that setteth out to heaven , must saile by hell . as creation was out of nothing ; so it must be out of sense of nothing in it selfe : and then the lord is about a change , when a man seeth his neede of being changed . it is the poore in spirit whom the lord looketh towards ; it is the hungry soule whom he filleth with goodnesse : and never was this through search and serious sorrow sent away e●●●y , romans , 7. 〈◊〉 . oh wretched man , &c. who shall deliver me ? i thank god in iesus christ , &c. now the meanes of operation which thou must use , are . first , an outward meanes , is , the preaching of the word of god , which is the word of truth , wherby we are begotten to god , iames 1. 18. this word god ordinarily reacheth into the heart for the producing of the new creature . if thou neglectest this powerfull meanes , without which no man can have ordinarily a being in grace , thou art yet no new creature . thou must come to the poole and wait , and observe the stirring of this water , and god , by the ministery of his word and sacraments , will put thee in for thy cure . adde hereunto , that seeing god useth his ministers , in begetting men by the gospel ; thou must acknowledge them thy fathers in christ , if thou wilt not proclaime thy selfe a bastard : if thou despise them , ( as some do ) then thou despisest god himselfe , and this whole new creation , acts 15. 9. the second meanes is faith ; which is an internall cause of this new creation , and the first steppe and degree in this happy change . he that had no being in christ before faith , hath now a being in him : for faith maketh him a sonne of god. thou that wouldest know thy selfe to be a new creature ; must first , magnifie and highly esteeme of faith . secondly , get it in the meanes , and keepe it surer than thy life . thirdly , study to increase it ; oh how rich might wee be in grace , if our hearts were more large in faith ? so much faith as we bring , so much grace we carrie away ; this is a purifier and renewer . thirdly , this motion to a new creature , is not without strife ; as it is in nature , so in grace , every creature hath his antipathy , gal. 5. 17. thinke not to get so great a worke over , nor such a change without strife . thou must therefore resist first , whatsoever is contrary to grace without thee ; bad counsels , bad examples , the fashions of the world , corruption of thy calling , and the like . secondly , but especially that which is within thee : grace setteth men against themselves : regeneration will make them plucke out their right eyes , cut off their right hands : raise thy spirit to take part against thy flesh , and daily subdue thy lusts . nature strives against sicknesse , and so grace against temptation . fourthly , in sense of thy beggery at home , thou must see●e abroad . goe to god , earnestly intreat him : o create in me a new heart , and renew a right spirit within me . vrge god with his promises of the new covenant , for the circumcising of thy heart , for taking away the heart of stone , and giving in stead of it a heart of flesh . these are the meanes by which the lord putteth forth his power of new creation ; the neglect of them , depriveth us of this . the fourth point : why must a man be a new creature ? first , this is the best creation , as the greatest ; even the best worke that ever god did for us ; for he never changeth , but to the best ; for first , the right of the second adam is better , the state surer , the glory greater than any we have in the first adam . secondly , if it be farre better than our best estate in this first adam , how infinitely doth this state of new creation exceed the state of our present corruption ? wherein of sonnes of wrath , wee become sonnes of god ; of children of hell , wee become heires of heaven ; of limbs of sathan , we become members of christ ; of sties and stables of devils , and lusts , wee become temples of the holy ghost ; of lost men , and cast-a-wayes , wee become found in the right of the second adam : the common care of angels , and all things , are made to conspire for our good . secondly , onely this new creation can bring thee into request , and acceptance with god : first , thy person . no outward respect or priviledge can draw the eye of gods approbation upon thee , act. 10. god is no respecter of persons : wealth , learning , honor , civill righteousnesse , all is dung in respect of this new creature , phil. 3. neither can any outward worship : no devotion , no ceremonie , no circumcision , no uncircumcision , but a new creature , gal. 6. no almes , no fasting , no meate , no outward worke or observation , commendeth a man to god without this new workemanship . secondly , for duties ; untill a man be new created in christ , he can doe no good worke : an ill tree can bring no good fruit . without me ye can doe nothing , iohn 15. and we must be created to good workes , before we can doe any , ephes. 2. 10. let the blind papists teach us how they can justifie their persons before god , seeing they must proceede from a person justified already . sequuntur justificatum , non precedunt justificandum , saith augustine ; that is , good workes follow the justified person , but goe not before him that is to be justified . good , many actions may be materially , but not morally ; in themselves perhaps commanded and commendable , but in the doer , splendida peccata ; that is , glorious sinnes . thirdly , the want of this blessed worke , strippeth us of all comfort at once ; and better were it to be no creature , as no new creature . first , for the present : if we be not new creatures , wee usurpe all that we have , because we have nothing in and by christ : for looke what tenure we had in the old adam , we have forfeited all ; nay , the more endowments wee have of knowledge , riches , meanes , place , authority ; if not in christ , the greater will the abuse of them , and consequently , our owne damnation , be . secondly , for time to come ; it strippeth a man of all comfort of heaven , of happinesse : for except a man be borne a new , hee shall never see the kingdome of god. to him that is not in christ , there is no hope of salvation ; and that not as a professed member ; but as one tied to the head first : flesh and bloud shal not inherit the kingdome of god. hearken , silly people , that have nothing more ordinary in your mouthes , than this ; that god that made me , will save me . god saveth thee not , because he made thee once , unlesse hee make thee againe . god saveth no man , because he is his creature ; for who is not ? but because hee is a new creature : if thou beest not created againe in the second adam , as thou wert once in the first , thou canst not be saved . fourthly , every wise man will lay out most diligently , for that which will most bestead him , and that which hee esteemeth best for himselfe , and for his good and lasting estate . now if a man aske the word , what is the best thing in all the world ; it answereth us , a new creature . looke upon the heavens , earth , man , beasts , or any other creatures , they are all old creatures , and waxe old as a garment , and tend all to dissolution : they being not lasting themselves , cannot yeeld a lasting happinesse . looke upon princes , nobles , friends , wives , children , where a man looketh for most content ; all flesh is grasse , waxeth old and withereth . looke upon all the meanes , and supports of life : suppose it were mannah from heaven , and water out of the rocke ; this cannot preserve us from waxing old , nor from dissolution : the fathers did eate mannah , and are dead : onely the worke of sound grace in us , which frameth us to be new creatures shall outlast the world . the poorest man in the world , with the least measure of sound grace , shall outlast the noble and rich , with contempt of the honours and profits of the world ; seeing this workemanship is ever new , and falleth not to ruine , as the former doe . secondly , this is that which wee must sticke unto in time of temptation and triall ; for this creation and workemanship , no created force can deface or demolish , no more than any kinde of creature can be destroyed out of the world by all the power and art of men . the gates of hell cannot prevaile against it : he that giveth this creature a being , continueth it in being . sometimes sathan would , make the childe of god beleeve , that the whole worke is defaced , and fallen to pieces . object . oh thou hast no grace at all , but a vaine conceit of it ; or if thou hast any faith , it is so weake , it shall not hold out . ans. yes , but first , i have faith and grace ; for i desire to beleeve , and will hope above hope , and above all that i can feele . a sincere desire of good , argueth a presence of that same good desired in some measure . secondly , this smoaking week shall not be quenched , but dressed to clearenesse . thirdly , though my selfe bee weake to hold any grace that i have , yet i know that god who created it , will uphold it ; his covenant is , that as certainely as he created the heavens , so certainely he will save israel ; and put forth as mighty a power for the saving of his new creation , as hee did in spreading the heavens at first , jsay 45. 17 , 18. fourthly , though i feele and confesse my grace to bee weake , yet grace is not a ground of comfort to me , as it is great or little ; but as it is an argument that i am in christ , who is my strength and salvation : and in whom i have right to a new heaven , and a new earth , in which dwelleth righteousnesse . thirdly , this is that which we must sticke unto for solid comfort in the day of death , and of judgement : first , when thou gaspest for life , this new workemanship will onely make thee able to commend thy selfe confidently to him , as unto a faithfull creator , a new death attendeth a new life : secondly , in the day of judgement , this will make thee lift up thy head ; for there is no condemnation to them that are in christ : but thee the lord will then bring with him to take possession of that new heaven , wherein they shall be ever with the lord. fiftly , without this new creature , is no salvation . revelat. 21. 27. no uncleane thing can enter : without holinesse no man shall see god. o then stand not on any thing else : many things may bring thee in account with men , but nothing but this into account with god : not temporall , or carnall ; but spirituall , and internall . first , stand not on kindred ; that is a respect of old adam ; no comfort in being of that old house , but of a new family , of the bloud of christ. maries highest priviledge was to beare christ in her heart . secondly , nor upon wealth ; if not rich in god , in grace , in good workes ; for that is a piece of the old earth . thirdly , nor upon calling ; if kings , prophets , apostles ; if not kings and prophets to god ; in christ all are one . fourthly , nor upon circumcision , baptisme ; if a broken vow : nor in profession , as did the foolish virgins , wanting oyle . fifthly , nor upon illumination and hearing ; the new creature is not only illumination of mind , but renovation of will : see there be a new heart . sixthly , nor an idle and fruitlesse course in christianity . look to a new life , that thou be a new lumpe , and to a new course ; else thou art no new creature . when i see a christian stand as an image in the church , without the powerfull motion of godlinesse ; can i thinke him a new creature ? no , as god inspired a living soule into the old adam so here ; and motion is inseparable to life , and all the motion is towards heaven . now having heard , first , what this new creature is : secondly , the notes of him : thirdly , the meanes to be one : fourthly , the reasons of this new creation ; the vse is , first , for instruction . the worke of grace is a worke of almighty power : for it is a creation , and so peculiar to god alone . to regenerate a man , is as mighty a worke , as to create a world , nay more : howsoever in gods power , simply considered , nothing is easier or harder , who could as easily have made so many worlds , as creatures ; yet qu●ad nos , in respect of our judgement , it must require a stronger power to create a new heart , than to create a new world . for as it is more easie for a potter or glasse man to make a whole house full of pots , or glasses , than to take one broken all to peeces , to set the s●eards together as strong and handsome as they were ; so is it here : for wee may conceive a higher power , first , in setting an eternall frame than a temporary . secondly , where a greater opposition and resistance is , as here , there being none in the other . thirdly , that creation was to make something of nothing ; here of worse than nothing . fourthly , in that christ made man by a word , but to this christ must bee made a man , and set his arme to his word . luke 1. 51. yea , hee must set his side to it , and sweat droppes of water and bloud , before hee can produce it . fifthly , as that was out of nothing , so it cost nothing ; but this cost a greater price than heaven or earth could containe : for god must shed his bloud to redeeme his church . sixthly , that was done in sixe dayes : this is not perfected of a long time , being done by degrees , the whole life after conversion is little enough for it . seventhly , that was one powerfull miracle ; but in every new creature are a number of miracles ; in every one a blinde man restored to sight , a deafe man to hearing , a man possessed with many devils , dispossessed ; yea a dead man , as lazarns , raised from the dead : in every one a stone turned into flesh . from this creating power , i gather these conclusions ; first , that the worke of gods grace , where god pleaseth to worke it , can neither be resisted nor frustrated . what creature could resist the being and forming of it selfe ? indeed before the worke of grace commeth , wee cannot but resist it : but in the instant of grace , wee neither can nor will resist . for god that found no will to grace : hath made a will , and doth so over-power and over-rule it , as that paul , being converted , shall as willingly preach christ , as ever before he persecuted him . and no marvell , seeing the workeman is the spirit of strength and fortitude , and the instruments which hee useth , are mightie through god , to cast downe all contrarieties . the late refiners of palegianisme and popery , followers of arminius , lest they should lose all nature ; hold the doctrine of free-will in man to his own conversion ; and say , that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur deus : manet tamen ipsa conversio ità in nostra potestate , ut possumus non converti ; that is , grant all the operations which god useth to worke conversion in us : yet conversion so abideth in our owne power , that we may be not converted ; and perpetually put a resistability in mans will to frustrate gods worke of conversion . which rightly and plainly in few words to conceive . first , wee deny not but there is a rebellion and a resistance of grace in depraved nature , quantum in se est ; that is , so farre as it can to hinder grace , act. 7. you have alwayes resisted the holy ghost , as your fathers did . nay , in the regenerate themselves , the flesh lusteth against the spirit . secondly , but though wee grant some act of resisting , yet wee deny any such resistance as is superans , and prorsus impediens ; that is , there is no such power or resistance in corruption , as to frustrate gods intention , or altogether hinder the efficacy of his grace , where he will put it forth , so as it may remaine in our power to bee converted or not . which wee may prove by these testimonies of scripture . ier. 31. 18 [ convert me & i shal be converted : ] therfore the lord worketh inresistably . ezek. 36. 26 [ a new heart i will give you . ] ob. yea , hee may give it : but we may resist the gift , and choose whether we will receive it . answ. no saith the text , [ i will make you walke in my statutes ] acts. 16. 14. [ god opened the heart of lidia . ] ob. shee might have resisted . answer . no , the metaphor is taken from opening a doore or locke ; and hee that is the opener is hee that hath the key of david , and hee openeth , and no man shutteth , revelat , 3. 7 which is as much as to say , hee worketh irresistably . reason 1. if mans corruption could hinder the worke of grace , where god is pleased to worke it , then gods counsell and decree may bee hindred and frustrate : for the lord never intendeth any execution or action , without any eternall decree . but this position is contrary to scripture isay. 46. 10. [ my counsell shall stand . ] isay 14. 27. [ hath the lord determined , who shall frustrate it ? ] therefore the lord effecteth his counsell irresistably . secondly , if mans corrupt will can hinder the efficacy of gods grace where hee will please to bestow it , then the corrupt and finite will of man is of more power than the omnipotent power of god , which hee alwaies putteth forth in the worke of mans conversion , ephes. 1. 19. the apostle prayeth they may know what is the greatnesse of the power of god , in them that beleeve . why , how great ? even the same which hee put forth when hee raised christ from the dead : and the same power hee putteth forth in raysing us from the dead . who ever saw a dead man either helpe or hinder his owne quickning ? so as we conclude , this putting of gods grace and aid under the power of man , and the not putting of mans will under the power of him , who quickneth where hee will , iohn 5. 21. to say that god by his omnipotent power doth not incline our wils to his will , or that hee hath not our wills more in his power than our selves have ; all this is the pelagian heresie . let sharpe wits busie themselves in it as much as they will : god setteth not forth his grace as chapmen doe their wares , to see whether a customer will chuse , and buy , or not . is his power almighty ? then it is not resistable . if it be resisted , how is it almighty ? object . but the word which is the meanes of creation , may be resisted . answ. 1. the word it selfe , without the presence and concomitance of the spirit , is not an able instrument of conversion ; for paul is nothing , appollos nothing . secondly , the word as an ordained instrument of gods will to effect this or that , attended with the spirit of fortitude , can no more bee resisted , than the omnipotent will of god : but now it doth ever that for which it is sent . isa. 55. conclus . 2. the gift of saving grace is no exciting or reviving grace , as papists and pelagians teach : but it is more , even a creating grace , which is a framing of something out of flat nothing in grace and godlinesse . if it were so , that every man had such an internum principium ; that is , an inward principle , as they speake of , to dispose himselfe to will that which is truely good : or if a man were but halfe dead , and wounded as the samaritan , here were no creation . if in conversion christ onely removed an impediment , as the goaler when hee taketh off the prisoners shackles , and hee were only an instrument to helpe us to save our selves , this were to cease to bee a second creator . but christ remaineth a saviour , and hath not resigned his worke over to us , to bee saviours of our selves . conclus . 3. nothing in us , either in being , or foreseene to bee in us , was any cause of gods decree , thus to create us the second time , more than the first : for , creatio est causa totius entis ; that is , creation is the cause of the whole beeing : secondly , what faith or good workes could bee foreseene in them , who were all in a forelorne and lost estate ? all the sonnes of the first adam must needes bee beheld in the state of sin and death , before the second adam take them in hand : thirdly , non ens , nihil agit adens ; that is , that which hath no beeing , doth nothing to a beeing : how can that which hath no beeing at all , perswade to the being of it selfe ? concl. 4. neither the word nor sacraments have any power in themselves to conferre grace . this were to idolize them , and to set them up for gods . the minister may allure and perswade grace : but gods power must worke it . for , what is paul , what is apollos , if god give not the increase ? in the ministery may bee suavis motus ; but in god only is fortius tractus : that is , in the ministery is a sweet motion , but god onely strongly drawes us , and then wee run after him , cant. 1. 3. objection . the gospel is the power of god to salvation , rom. 1. answer . that is only when the lord in it putteth forth this creating power , else it becommeth a savour of death unto death . for in this ministery god onely must bee depended on for working and increasing of grace : he must bee of infinite power that can conferre grace ; for it is a creation . is creation to bee ascribed to any power , which is not almighty ? gods grace raiseth dead men in sinnes : can any but the almighty power do this ? it rescueth us from the strong man , that keepeth hold till a stronger come : and must it not bee an almighty power that must doe this ? it lifteth us to an unutterable glorious estate in heaven : must not this be the working of an almighty power ? esteeme therefore the ministery , gods instrument ; but all the power to be from god : as in lazarus raising , the principall efficient was gods almighty power , the voyce was his instrument , which power by his voyce restored the spirit of naturall life to this dead body . conclus . 5. it is not in our owne power to repent when wee will , nor so soone done as wee thinke , nor so easie a thing as most conceive . for it is a creation , a worke of almighty power : a worke of as much difficulty to make a new heart , as a new world . there needeth no such power to worke such a fancie as men dreame repentance to bee ; to this worke the same power is required , as commanded light out of darkenesse ; the same power which raised christ out of the earth , and lifted him to heaven . colos. 1. 12. tellest thou me that thou canst repent when thou list , i will assoone beleeve thee to tell mee thou canst make a world when thou listest . conclusion 6. whosoever is a new creature , may finde in himselfe the effects of this mighty power . when god had created the world , a man could looke nō where , but hee should espie the effects of god his almighty power in severall kindes of creatures . first , a number of things which were dead , were now quickned with life : so must every new creature bee called effectually out of the death of sin , and finde in himselfe a new life ; that he may truly say after a sort , as christ , i was dead , but am alive , revelat. 1. 18. though it be with him as it was with lazarus , after hee was raised , that hee carry a while the bands and napkins of death about him , yet hee hath heard the voyce of christ quickning him , and hee is alive againe . secondly , gods power appeared , in inlightening of the world at first : so must thou finde this second creation powerfull in the understanding , changing it , and inabling it to discerne the things of god though contrary to sense and nature : yea , foolish and absurd to reason . every new creature must truely say with the blinde man , iohn 2. where as i was blinde , i am sure i see : and get his eyes daily cleered to see gods favour smiting , killing ; to espie righteousnesse in a cloude of miserable earth , heaven in the midst of hell . in looking upon the creatures , the nearer adam could behold them , the more did the power of god shine in every part of every creature : so in this new creature . the greatest power is most observable in the most noble faculties and abilities . thirdly , what a power discovered it selfe in the change of that confusion , in such rankes or orders of the creatures ? and no lesse power is seene in the change of the new creature . of a lyon , hee is become a lambe : of a proud rebell , hee is become humble and lowly : as hard a thing as it is for a cammell to passe through a needles eye : a stronge is come to cast out those confusions of lust , and concupiscence , once so powerfull commanders over us . fourthly , what a power is discovered in upholding the creatures in their kinde ? so here in the new creature : to continue and uphold the worke of grace in the middest of our corruptions , is as strange and powerfull , as to make fire burne and increase in the water . fifthly , what a power is put forth in ordering the severall wils of the severall creatures ? so in the new creature , who readily denyeth his owne will , reason , wisedome , liberty , life , and all to give up it selfe to gods will in all things . how marveilous is it , that of so rebellious a will , it should bee framed to cheerefull obedience of gods commandements , thinking none of them grievous ? sixthly , what mighty and divine power is that that over-ruleth all the motions of the creatures ; which else would turne to the dissolution of the whole ? the same is put forth in the motions of the new creature , inward and outward : to quicken us with heavenly desires and affctions , is not lesse wonderous , than to see lead flying upward , or iron float on the water ; as to love god and his word and ministers ; all which set themselves against the swinge of corrupt nature , of his deare and profitable sinnes . to make gods ordinances , worship , sabbath , his delight , to which hee was as heavy as a beare to a stake : to rejoyce in losses , and crosses for christ , rather than feare them : which nature in times past , hated above hell . to hate the workes of the flesh , which formerly were meate and drinke , and sweet morsels under the tongue ; and thought it as necessary as water to a fish : here is digitus dei , gods finger , a workemanship of god , a new creature . seventhly , how mightily did gods power manifest it selfe in over-comming all difficulties in that creation ? no finite power could turne hand to it . so in the new creature , this power first , maketh him runne through thicke and thinne , fire and water , sword and bands ; and thousands of deaths for christ. in gods wayes hee can runne scarce interrupted with those rubs that overturne others : the cords that binde others hands and feete , are sampsons flaxe to him ; difficult commandements are easie to him . at one word , hee can sacrifice his isaac , leave his countrey , not questioning or reasoning the case . secondly , hee can overcome the most grievous temptations ; he can wrestle with iacob , till hee have never a limbe left , and prevaile with god himselfe . the keenest weapons of death cannot conquer this power ; no water drowne it : let him kill , yet it will trust ; hee may kill the creature , but the new creature is unconquerable . vse 2. content not thy selfe with the first creation , for had that continued good , wee had not needed a second : and if thou hast no more then the first creation , it were better thou haddest never beene a creature . labour therefore to grow up in this workemanship , till thou beest wholly new . to which purpose , thou must dayly , first , grow up in humilitie , and in consciousnesse of thine owne inability to every good word and worke . paul after conversion , was much and often in this sense . wee are not able to thinke the least good thought ; and the good i would doe , i cannot . for as the power of god in this new creation , did put forth it selfe , when wee were of no strength : rom. 5. 6. so will it still manifest it selfe more in the sense of our infirmities . 2. cor. 12. 9. my power is made perfect in weakenesse : and , when i am weake , then i am strong : verse 10. secondly , grow up in faith , by dayly renewing of it , and use of meanes . abridge not thy selfe in the use of meanes , neither publike nor private ; the more thou wouldest finde this powerfull worke , the more must thou labour in increase of faith , christ could not shew his mighty and miraculous power , where unbeleefe hindred : and the want of faith hindreth the displaying of this creating power , matth. 13. 10. thirdly , daily decking and adorning thy soule with graces , by growing from faith to faith , from grace to grace . hereby thou makest roome for christ in thy heart , and fittest it as his temple , wherein hee will reside for the upholding of his owne most gracious worke . thus whereas every other creature waxeth older and older ; onely the new creature groweth newer and newer , more flourishing in his age . vse 3. let us demeane our selves as new creatures , col. 1. 10. 1. thes. 2. 12. [ walke worthy of the lord. ] quest. how shall we so doe ? answ. 1. manifest and maintaine that new image which is imprinted upon thee . in the first creation , every creature came forth and appeared in their severall formes and kindes wherein they were created : so the new creature must appeare in his owne likenesse . this was adams advancement above all the creatures , that hee was made in the image of god , as none of them were . and this is the honour of all the saints , that they are advanced to a farre more excellent image of the second adam : for shall the first adam beget children in his owne likenesse , and shall not the second adam ? shall earthly fathers beget creatures like unto themselves , and will our heavenly father beget children to another similitude , than his owne ? who art thou then that professest thy selfe a sonne of god , and in thy life resemblest the image of sathan , sin , and unrighteousnesse ? that professest the second adam , but bearest the image of the first ? secondly , maintaine this image of god thy selfe . the first adam , made in the image of god , soone departed from this image . satan stole this image from the first creature : and is no lesse envious against the image of god in the new creature ; but will assay whether by temptation , hee can rob us againe . take heede of temptation : let not the new creature meddle with forbidden fruit ; consider the danger of disordering this workemanship by sin . adam by creation was a most lovely , innocent , and familiar creature with god : yet by one sinne of the most excellent and beloved creature , was rejected and punished in himselfe , and all his posterity ; yea behold the whole frame of this goodly world , and all the creatures ; how this excellent workemanship , defiled and disordered by sinne , was destroyed with an universall deluge . let not the new creature sin against greater grace . the lord knoweth none that want this image ; but will say one day , depart from me , i know you not . secondly , to demeane our selves as new creatures ; we must resigne up our selves wholy to christ whose creatures wee are : for all creatures else resigne themselves to the glory of their maker . man in his first creation had the name adam imposed upon him , to note his frailtie ; that hee was taken out of the dust of the earth : but in his second creation , which is from heaven , hee hath a more honorable name : as the name of christian , of a member of christ , of a brother of christ ; to note , that as he was taken from the side of christ , so hee should not abase himselfe to the service of sinne , sathan , earth , or lusts : but onely devote himselfe to christ , and walke worthy of this honourable name . first , desire to know and mind nothing but him . in the first creation , man was indued with a cleare knowledge of god the creator ; and while hee stood , all his thoughts and meditations were taken up with sweetest contemplations of god his creator . now in the second creation hee is indued with the knowledge of the highest mysteries of god the redeemer : and now all his thoughts should runne after christ , and his desires should fixe themselves upon christ : and as paul , i desire to know nothing else but christ , and him crucified ; and as the martyr , onely christ , onely christ. secondly , desire to be wholly imployed for him . the creatures of kings and great ones , as they are abusively called , apply themselves wholly to the will of their masters , that have made them so great : and they be not their owne ; their wills , their times , their motions , their actions , and themselves , are not themselves , but wholly their masters . and so here it is the apostles argument . 1 cor. 6. yee are not your owne : glorifie therefore god in your soules and bodies , for they are his . thirdly , onely feare to displease him by sin ; seeing as creatures we depend upon him , both fot our being and working . if he withdraw himselfe , or by sin be driven from us , wee stand not in grace one moment . thirdly , to demeane our selves as new creatures , we must move according to the motion of the new creature . adam in the innocency was not to bee idle , but to live in labour , and in the exercise of a calling : so cain and abel , lords of the world , were trayned up in a calling ; so was the second adam : so must wee be diligent in the calling of a new creature , ( that is ) the calling of a christian : wee must neither be idle nor unfruitfull in the worke of the lord. this is a notable meanes to attaine to the perfection of the new creature . for as every creature in nature mooveth from imperfect to perfect , so it is in grace ; which our saviour expresseth by the corne in the field , marke 4. which first riseth to a blade , and then moveth to an eare , and then to ripe corne in the eare : so the new creature riseth by degrees to perfction . the exercise of the body causeth growth : which is not so much action as strength of action . not the trade , but diligence in the trade and calling , increaseth the stroke . the diligent hand maketh rich : so diligence in the meanes of grace , and earnestnesse in good things , addeth unto the stocke of grace . therefore as paul , forgetting what is behind , let us presse hard to the marke , and high calling : phil. 3. 13. fourthly , to demeane our selves as new creatures , we must converse among new creatures . every creature by nature gather to their likes : birds of a feather , beasts of one kinde . for every creature hath agreement , and sympathy with his kinde : and things thrive best among their like ; even so the new man will be among new men . a dove of christ cannot affect , nor thrive , to live among ravens : nor the sheep of christ among the swine , that wallow in earthlinesse and lust . the new creature contemneth a vile person : but honoureth them that feare the lord. first , joyne thy selfe now to the societie of the saints . for as the lord at first made man a sociable creature above all the rest : so when hee maketh him a new creature , it is not to thrust him into a cloyster ; but to live in holy and fruitfull society , and shine as lights , not thrust under bushels , but set in candlestickes , in the midst of a froward generation . secondly , admire this new workemanship in the meanest beginnings of grace , and that in the meanest professor of godlinesse : and honour it above the creation of a duke or a prince , that professeth against it . esteeme a godly man not according to his first birth , but according to his new birth , i know no man after the flesh , saith paul , that is , not according to their minority in the first creation , but according to the state into which they are new borne , and brought into by a second creation . and therefore men despise the new creature , because they see nothing but a peece of old earth upon them , which is base in outward appearance . and so they beheld christ himselfe , and saw no forme and beauty on him . they gaze on the earthen vessell : but see no hidden treasure . thirdly , agreement in judgement and opinion knitteth men in societie , rom. 15. 6. the new creatures have but one faith , one lord , one hope , one religion , one profession . and herein thou must agree with them : gal. 6. 16. they have one rule : hardly shall we finde a new creature among the papists , who say , they are of the old religion : which indeed in sundry senses may be called old , though it be a new device , and humane policy . first , because it is every way agreeable to the old man , a pleaser of naturall corruption : requiring nothing which corrupt nature will not willingly afford . secondly , it may be said to be old , because it can never beget a new creature . thirdly , it is so old and doting , as that it is tottering and falling to ruine , as it selfe hath shifted long since off the foundation laid by the prophets and apostles . fourthly , conformity and similitude of manners linke men together in good or evill , phil. 3. 17. looke on them which walke so : walke with the wise . the surest band of societie in the new creature , is , the similitude of manners , and converse in the communion of saints : where each one chooseth his companion , for the grace of god hee espieth in him , and from whom hee may hope to get good . he never looketh to gather grapes of thornes , nor figges of thistles : and therefore his delight is in the fellowship of saints , in gods house , in their houses , in publike duties of gods worship , in private duties of edification . who would looke for these new creatures in tavernes , play-houses , ale-houses , places of riotous meeting , and hellish resort ? where ordinarily is no mention of grace , but to disgrace and wound it , and all the friends of it . follow the light side of the cloud , and not the darke side of it . fifthly , to demeane our selves as new creatures , wee must live to the good of others . no creature liveth for it selfe , but for the whole : the sunne shineth not for it selfe , but for the world : trees beare not fruit for themselves : nor doe clouds breed raine for themselves , but to water the earth . so the new creature must not onely be good : but doe good to others . the commandement is , gal. 6. [ doe good unto all , but especially to the houshold of faith. ] these trees of righteousnesse must be laden with fruits , that every man may gather and taste . a private man , but a publike good . light is a most communicative , and diffusive creature ; and the more it imparteth , it hath never the lesse : much more the light of grace ; it feares nothing so much as a bushell , as truth feareth nothing but to be hid . aske thy selfe , of what good use art thou in the world , that professest thy selfe a new creature : art thou a private minded man , a worldling , a man without bowels and compassion , a man without hands , from whom nothing can be wrung , for god , for his church , his ministerie , or any good use ? thou art farre from a new creature , and as yet an unprofitable lumpe of earth , without sense of heaven . christs whole life was in doing good to all . vse 4. let no man pretend his old man as a plea to maintaine his lusts . oh i was angry , saith one , and i cannot beare an injury , it is my nature to be hastie : and i , saith another , was overcome in company with drinke , and my nature is to be soone overcome ; and so in other lusts . but hast thou not now made a good plea ? is it not all one to say , thou art no new creature , who hast nothing but nature in thee ? why art thou a christian , and no new creature ? or a new creature without the spirit , which lusteth and subdueth the rising of the flesh ? others by the same plea excuse the sinnes of their callings , others doe so , and i must doe as other men : but a new creature must differ from all old and sinfull courses . others follow the courses of the world with full spirits , in every new disguised fashion of apparell , in excessive pride , in riotous gaming , feasting &c. and say , it is the fashion , course , and custome of the age and time : but wert thou a new creature , thou wouldst not then plead for the old corruption of the world . a new creature is called out of the world , and hath a new constitution and frame of life , answerable to that calling , but contrary to the world . the defence is worse than the fault . the last vse , is a ground of consolation to all gods children , in that they are new creatures . the priviledges of the new creature are like that white stone , and the new name , revel . 2. 17. which no man knoweth , but hee that receiveth it . the stranger entereth not into his joy . i speake now of childrens bread , which is not cast to dogs , and of things that are riddles to the greatest part of the world . it could not be but that men in hearing what honour all the saints have in their new estate , should reach at them as men ravished , if the vaile were not over our hearts , as over the iewes , when moses was read . but the covenant was ever sealed amongst the disciples . these priviledges of the new creature , are in respect , first , of their renovation , and newnesse ; and this both of their nature and condition . first , hee hath attained a new and divine nature , 2 pet. 1. 4. and this both in respect of a new father , and a new image : for wheras we be children of wrath , of disobedience , and of our father the devill , whose workes wee doe , iohn 8. and by nature the seed of the wicked : wee by the second creation , become the sonnes of god , the seed of christ , and gods very off-spring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 17. 28. for now of his own good will he begate us by the word of truth , iames 1. 17. and what a dignity and honor is this to be gods children , kings children ? seemeth it a small thing , saith david , to be sonne in law to a king ? what am i , or what is my fathers house , to be sonne to a king ? in the first creation , thou sayest to corruption , thou art my father ; in the second , thou sayest to god ; thou art my father : 1. iohn 3. 1. and secondly , whereas wee beare the image of the first adam in sinne and corruption ; and by sinne no childe can be liker his father , than wee are like the devill : by this second creation , wee attaine a new image of the second adam , wherein we resemble our heavenly father . oh what a forlorne estate was that in the first adam , wherein the image of god , by the fall became as a dead child , having some lineaments and image of the father , but a loathsome and rotten carkase , left onely as a monument of that image which once was there , to leave them without excuse ? rom. 1. 20. but now wee are renewed to the image of god againe ; which the apostle placeth in , first , knowledge ; secondly , holinesse and righteousnesse . for knowledge , whereas in the first adam , wee are as blinde as moles ; our mindes are in darknesse , more miserable than that of egypt : a comfortable light of saving knowledge is created in our mindes , which are renewed in knowledge . a sunne of grace , and righteousnesse is risen to us , and our eyes are open to behold it . a sanctified knowledge , not of the history of christ , but of the vertue and power of christ , in our owne new workmanship . not a speculative , but a feeling knowledge , not like that of carnall men and hypocrites , whose knowledge of the truth reflecteth not on themselves ; being like to stone vessels , which hold sweet waters , but are not sweetned by it : but it is a knowledge changing the minde and man into it selfe , 2 cor. 3. 10. and for holinesse , the saints carry upon them the image of god , both inwardly and outwardly . in the soule , the new creature resembleth god himselfe , in holy wisedome , truth purity , and so in many his most holy attributes ; and in holy affections : loving , where god loveth ; approving , what hee approveth ; hating , what he hateth ; delighting in the persons most , in whom god most delighteth : shewing kindnesse , patience , mercy , even to enemies , as the lord himselfe doth . and for outward holinesse of obedience and conversation ; whereas when hee was in the old adam , hee walked in the wayes of the world , without god , and without hope ; expressing the old adam in all bad customes and habits of sinne , and the man being wholly dead in sin , onely his sin was alive : now being a new creature , he beareth holines written in his fore-head , as being made a priest unto god. a new man hath new manners , new obedience , new carriage , and conversation : he now walketh after christ , the most absolute patterne of all purity and holinesse . oh what a comfortable change is here ? for whosoever beareth this image of god in any measure , are deare unto the lord : how pleasing is it to a father to see his owne favour , countenance , and conditions upon his children ? and commonly children that most resemble their father , are dearer unto them . secondly , this renovation is unto a new condition : and this in a new covenant , life , inheritance . first , for the first : in our old creation , god had covenanted nothing but wrath , which by sinne wee incurred : now we are become enemies of god , and god to us : he is whetting his glittering sword , upon the edge of which we cast our selves . our necks are laid on the blocke , and all ready to execution : hee pleased to grant us a pardon , and renew with us another covenant of grace ; whereby hee hath both discharged the offence , and released the punishment : and yet more , bestoweth righteousnesse upon us , and entereth into perfect reconciliation , beholding us as friends : iames 2. 23. abraham was the friend of god , as a man after his owne heart : so david , act. ●3 . 22. as beloved of god. let the new creature cast out the spirit of bondage to feare : now thy sins are forgiven , the law satisfied , gods wrath appeased , all old bonds discharged , go in peace . secondly , for the second ; whereas all the sonnes of adam were altogether dead in sin , neither was it possible that our first parents , being altogether dead to god , and without the life of god , could convey any life of god to their posterity , no more than a roote or stocke of a tree , altogether dead , could beare any live branches : no more than men and women naturally dead , can bring forth living children . what an happy change is made in the new creature , by regeneration and incorporation into christ , who hath abolished death , and brought life and immortality to light by the gospel ? 2 tim. 1. 10. and who hath quickned us being dead in sins and trespasses , ephes. 2. 4. now what a distance is betweene life and death ; especially , life to grace , and death in sin ? so much is the comfort of a new creature , above a man unregenerate . object . alas , i finde not this life of god , but am assailed and daily foiled by sinne . answ. our life created in christ , is not altogether perfect in this world , but some remnant of the old adam , will still bewray it selfe . for as in a field , the dead carkases remaine , to shew what a victory is atchieved ; so the carkases of sinnes remaine , to shew what a victory we have by christ : but without life and power to conquer us ; or if any life be in sinne , it is as the life of a serpent , whose head is crushed in peeces . secondly , life in all living men is not alike : but in some stronger , in some weaker ; in some more healthfull ; in some more conflicted with diseases ; in some more aged and tall ; in some weaker and younger : and so it is in the life of god. but canst thou find it in any measure or degree ? happy art thou . if naturall life be so precious and desireable , what is spirituall and eternall ? object . oh that i could finde this life in any measure ! answ. first , where life is in man , there is a breathing . hast thou holy affections , petitions . secondly , where life is , there it is maintained by food . dost thou desire the sincere milke , the mannah ? dost thou thrive , and grow by it ? canst thou digest strong meate ? thirdly , where life is , there is growth to the full vigour . dost thou grow in stature , and strength , outgrowing the weakenesse and infancy of grace , passing the severall ages of christianity ? fourthly , where life is , there is motion . dost thou move in the manly actions of grace ? walkest thou diligently in the calling of a christian , abroad and at home ? fifthly , canst thou beare burthens , afflictions , from god , without murmuring ? wrong from men without revenge ? here is the life of god. thirdly , for the third ; whereas in the first adam , wee are all cast out of paradise of the third heaven , as persons in disgrace with their soveraigne , are banished from the court , as absalom after his slaying his brother , was commanded out of the kings presence , and might not see the kings face , 2 sam. 14. 24. the new creature restored to favour , hath a tenure and certainty of the inheritance of saints , and not onely so , but present possession , though not full possession , both in christ , who tooke possession as a head , not for himselfe , but for his members , both in their name , and to their use : as also in beginnings of heavenly life , and conversation already ; what comfort can a saint in heaven want ? but of every new creature the apostle saith expresly : [ hee is raised to heavenly places already . ] ● . pet. 1. 6. the second ground of comfort hence , is from gods gracious acceptation , who calleth them new creatures , that are very imperfectly new . wee have cleaving to us a great deale of old rubbish and corruption , from the old man : but if wee have the least beginnings of new creation , and the least seeds of sound grace ( but as a graine of mustard-seede ) he pleaseth to stile us thereby , as if no old thing were left in us . so in canticles the fourth [ thou art all faire , my love , and there is no spot in thee : ] and in the context . all old things are past . reas. 1. he nameth the end from the beginning , and those new , that onely tend to newnesse , and speaketh of us as wee are in his account , not our constitution . secondly , for our incouragement , our god telleth us wee have crucified the flesh and lusts , gal. 5. 29. when we are not yet halfe way in the worke : that we are sanctified and saved , when wee are but in the beginning of both ; both to hold us on in those beginnings , ( for , what account will hee make of us , when wee are all new creatures , that thus esteemeth of us now ? ] as also to assure us of perfection , as the harvest was in the first fruits . the new creature shall be as surely perfect , as if he were already . thirdly , that wee should admire this grace , and imitate it , in espying the grace of god in others , and esteeme them from that , and not from their corruptions . whereas cleane contrary , we can fixe both our eyes upon the least frailties to disgrace them , and the whole profession for their sakes : but passe over many excellent graces . is this to be like god ? would we have god doe so by us ? or if he should , should we ever carry the name of new creatures ? the third ground of comfort , is in respect of the lord his gracious preservation , and perfecting this worke . now the lord upholdeth this new creature : 1. partly , by conquering oppositions and enmities against it . 2. partly , by confirming it against all encounters and impediments . to the former : sathan and our owne corruption could cast us off the happinesse of our first creation , but not of the second . reas. 1. when god once bēginneth true grace , it is followed with grace , till all be new . deut. chap. 31. ver . 4 [ perfect is the worke of god. ] in the creation he never gave over till he had perfected all the creatures : so will he never give over the worke , till there be a perfect new creature . secondly , true grace , though never so small , is gods earnest of glory : and the lord never tepenteth him of his earnest . thirdly , sound grace is as the light that shineth more and more till perfect day , prov. 4. 18. the golden chaine cleareth it : rom. 8. 30. once justified , ever glorified . fourthly , to destroy the new creature , requireth a stronger power than that which set it up . therefore all the gates of hell , nor any created power can demolish this frame : which made the apostle triumph as in a victory gotten , rom. 8. 37. here is the comfort of perseverance . secondly , the lord upholdeth his owne workemanship , by confirming it against all encounters . first , of worldly basenesse . art thou in a meane condition , a poore creature , despised , and cast off of men ? yet being a new creature , thou art the son of god , an heire of grace : thou hast a new name , a new stone of absolution , a new title to a new heaven , and those new mansions which christ is gone to trim up for thee . secondly , of worldly wants . art thou poore , and in want of necessaries , and hast scarce from hand to mouth to provide foode and rayment ? yet being a new creature , thou wantest not a full treasurie and store-house . the same full and liberall hand that feedeth and sustaineth all the baser and inferiour creatures , will much more sustaine thee a new creature . the lord that looketh on thee not as a creator , but as a father , will looke to thee , and will supply all wants , with a new tree of life in the middest of the paradise of god , and with that new garment of immortality which never waxeth old . thirdly , of worldly persecutions . because himselfe hath noted the true reason , why the new creature is so hated in the world . the reason is , because it is new , and called out of the old estate of the world : for first , every new thing is a wonderment for a time : therefore men gaze at grace , as if it were a comet , or new starre . whence the apostle saith of himselfe , and the rest , that they were as gazing stocks to men and angels . secondly , contrariety betweene the godly and wicked : in one , all is new , a new judgement , will , affections , actions : in the other , all is old still ; and a new patch will never agree with an old cloath . hence an old ungracious man will better agree with a sinner of any kinde , than with a godly christian. a naturall man can agree with papists or turkes , better than professors : for both agree with him in oldnesse and darknesse ; and darkenesse is not contrary to darknesse , but to light : but with a sincere christian he cannot agree ; for his light is contrary to his darkenesse . thirdly , grace in the new creature , is a secret disgrace to the old man. a new thing quite putteth down the old , and disgraceth it , and therefore no marvell , if the world , lying in the old suddes of sinne , endureth it not . to conclude all : hast thou felt the power of the word and spirit renewing thy soule ? oh rejoyce abundantly in this great mercy . if god had created thee an angel from heaven , he had not honoured thee with such a priviledge , as to create thee anew in iesus christ : for then they are but servants and ministers to thee that art an heire of salvation . if thou dost not feele it , awake out of security , die not in this sleepe . consider ? the image of god defaced in thee , the fearefull sentence of the law , the ghastly face of death , the terrours of the last judgement , the millions of men that are in hell already for want of this new creature ; and the patience of god towards thee , waiting for thy conversion , and offering thee good meanes of salvation , that thou mightest get at length into christ , and be a new creature . finis . meditations from the creatvres . as it was preached in aldermanbury by thomas taylor d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , 1635. meditations from the creatvres . psal. 8. 3. when i behold thine heavens even the workes of thy fingers , the moone and the starres which thou hast ordained : what is man ( say i ) that thou art mindefull of him ? and the sonne of man that thou visitest him ? &c. considering with my selfe of the benefit of meditation , together with the difficulty of it , which hath almost worne it out of use amongst christians ; i thought fit to afford a little helpe , to lead up carefull christians into this mount of meditation : in which mount god will bee seene . and who seeth the clogge of earth pressing downe his soule , and needeth not this pulley to fetch it up againe ? and , who is sensible of legions of noysome lusts , that take up the heart as their proper habitation , and desireth not better guests ? who can discerne the darkenesse of his minde , and not open his windowes , and hereby let in some light into his darke house ? now as the lord himselfe , his word and decrees , are the principall object of ordinarie meditation : so are his workes ; and execution of his decrees a fit object for extraordinary . whereby wee have not onely a sensuall use of the creatures , as the bruit beast : but a spirituall ; and profit not onely our bodies , but our soules by them . wherefore else did the lord create them ? not , as hee might , all in a moment , or in a day , but in sixe dayes : but that we might orderly meditate of them , even in particular , and gaine by them some sound knowledge , which might reflect upon the will and understanding . wherefore hath his wisedome afforded such variety and plenty of them ? but that we should be alwaies stored with matter of fruitfull meditation , and never be without the object or matter of our owne good . and what else is the cause that many are so fruitlesse and barren in their course , and such wasters of precious time ? but that they never intended to carry their mindes along in such profitable meditations : which , where they dwell , suffer not a man to be idle or unprofitable in the workes of the lord. for , whereas a good man may bee cast into such circumstances , as hee cannot alway be in good actions : yet were it hard , if hee might not bee alwaies in some good meditation , wherein to improve his time . but to the words . this psalme is inscribed to him that excelleth on gittith : so also are 81. and 89. psalmes . some thinke 1. because david compounded it in gath , in his banishment . 2. some , from a musicall instrument so called , because either invented or most used in gath. 3. some , from a kinde of melodious verse , or song . 4. but i thinke , it respecteth the time when this and those songs used to bee sung , namely , at the time haggittith , that is , of winepresses or vintage : which feast was solemnely celebrated by the israelites , in which feast , they especially praysed the name of god , for the great and manifold benefits conferred upon men . which is the substance of this psalme : wherein the prophet extolleth the majesty of god. 1. by contemplating the workes of nature , in the world , to the fifth verse . 2. by considering his worke of grace in gathering him a church , from the miserable masse of mankinde . these two are the great workes , wherein the lords greatnesse shineth out : the creation and redemption ; the one written in the volume of the creatures , the other in the volume of the scriptures . in this verse 1. hee acknowledgeth himselfe occupied in contemplation of the heavens and stars . looketh on them not with the eyes of the body onely , but with the eye of faith . 2. that hee is led to god by them : for , 1. hee saith not the heavens , but thine heavens : that is , 1. of which thou art maker . 2. of which thou art the owner , possessor , and indweller , psalms 89. 12. [ thine are the heavens , and thine is the earth . ] gen. 14. 19. he is possessor of heaven and earth . 2. hee addeth , the worke of thy fingers : hands and fingers are ascribed to god metaphorically . and here the heavens are called not the workes of his hands , but of his fingers : to note his singular industry , his exquisite workemanship and art , and also his speciall love and care over these workes . 3. the moone and starres thou hast established , that is , thou hast assigned every one their place , and confirmed them by a perpetuall law , written in their nature , and set them sure & firme bounds which they cannot passe . 3. in this contemplation hee casteth his eye upon himselfe , to cast himselfe low before god. when i consider both the greatnesse of the workeman , and the largenesse of the worke , and for whom they were framed ; then in sense of my basenesse , thinke i , [ lord what is man , or the son of man as thou visitest him ? &c. ] not , what is adam , which were no great matter of pride : but what is enosh ? fraile , mortall , infirme and miserable man , now after his fall , that hee should enjoy such a workemanship . from hence in generall observe . obser. that the voyce of the creatures is not to bee banished out of the church . reason 1. if all scriptures bee profitable to teach and improve , then those that teach divine things from naturall . reason 2. the profits and apostles , and christ himselfe were most in this kinde of instruction , by parables and similitudes ; therefore ministers and pastors may doe the like . objection . the creatures onely conceive ; they convert not . sol. must no doctrine of conviction bee heard in the church ? the frivolous conceit of antinomists is , away with the law , let it bee buried with moses , and let no man know where , after men are once come to christ. but though wee have a superiour doctrine and helpe in the church , must we therefore refuse this ? object . the heathens had this knowledge , and it is fitter for them . sol. must not wee know god in his workes , because the heathens did ? nay , if they by his workes came to know the invisible things of god , may not wee much more , who by faith know , that the world was made by the word of god ? heb. 11. 2. 2. did not the philosophers discourse of god , iustice , vertue , the chiefe good , all moralitie , all civill and oeconomicall duties ? must a christian bee therefore locked up from them ? 3. david was able to distinguish betweene things handled , and the manner of handling , between the same object , and differing considerations of them . so christians consider the same heavens , earth , &c. but spiritually and supernaturally : as ● : to magnifie the creator : 2. to excite our faith and confidence : 3. to humble our selves . ob. wee must desire to know and preach nothing but christ , & him crucified : therefore away with all the law , and all the preparatives to christ ; away with all rules and directions of the law , when men are come to christ. sol. surely , these men must blot out a great deale of scripture ; as , all the creation , all the law and explication of it , all the history , all the parables and similitudes , all that part of scripture of the booke of iob , of psalmes , of prophets , wherein gods majesty is exalted in the creatures ; or put in some more to it , to prohibit us the use , and shew us the exposition of them . vse . as the prophet here looketh fruitfully on the heavens , the sun , moone , & starres : so must wee . so did hee also in psalme 19. and , there is no language , tongue , or speech , where their sound is not heard . wee will not discourse of this voice , as if wee were in the schoole of plato , or aristotle , or tully de natura deorum : but as in the schoole of christ , taught by the scriptures , and the spirit speaking in them . for , 1. hath not the lord in wisedome made them all ? 2. hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them , and from them ? 3. shall philosophers , physicians , naturalists , and heathens learne many good lessons from them ? and onely shall not christians . 4. have wee beene set to this schoole ever since wee were of yeares of discretion , and have taken out no lessons of wisedom , out of this great booke ? or shall wee still looke upon these things as on faire papers that have no letters ? or as illitterated men looke upon written papers ? but not able to reade a word ? know then that we may learne somewhat . 1. from all the creatures in generall . 2. from every creature in particular . the voce of the creatures in generall , is seene in these seven particulars . all of them teach us to bewaile our rebellion against god , which all of them reproove . for they all stand in their kinde and station , in which god set them at first : the sunne rejoyceth to runne his course ; the sea keepeth his bounds and bankes miraculously by the law of his creation ; the earth stands upon his foundation : the heavens keepe their motion ; the waters ebbe and flow ; the very cocke croweth and keepeth his appointed watch . yea , all of them , further than mans sinne hath disordered them , keepe the law of their creation : but no man doth so ; they have all strayed away from god. man hath fallen from his station , hath stopped in all his supernaturall motion : nay , a man regenerate , as great a disciple as peter , sleepeth and snorteth in grievous sinnes , and cannot watch one houre with his lord. all of them teach us obedience and service unto god. because , 1. all they serve the lord by a perpetuall law : the heavens declare the glory of god , the earth sheweth his handy worke ; the windes and seas obey him ; fire , snow , haile , vapours , stormy winds fulfill his word . psal. 148. 8. frogs , grassehoppers , lice , come by armies at his word : nay , they will runne from themselves , and cease to bee themselves in obedience to him . the fire shall not burne if hee say the word : the fluid sea shall bee a solid wall and pavement : the river iordan shall runne backe : nay , the sun shall stand still , and goe backe ten degrees if hee will appoint him : fire will descend , iron swimme , water ascend upward . now , shall the senselesse creatures have eares to heare their creator , and man be deafe ? shall his word binde them , and not us reasonable creatures to whom it is given ? 2. they all serve us on condition that wee serve him ; and willingly are ruled by us , no further than wee are ruled by him ; and therefore we are called the lords hosts , souldiers , and armies , both to defend us in his service , and to force into ranke the rebellious and disobedient . 3. their service of us , is not a motive onely , but a measure of our service of him . for , 1. they serve us onely ; so we ought him onely as our lord. 2. alwaies , night and day they never cease ; so should wee serve the lord. 3. they serve us freely without hope of reward ; not forced , but most willingly by naturall instruction : so ought our obedience to our god , to bee free and cheerefull . 4. they serve us with their best and sweetest gifts : the sunne with comfort , influence of heate and light : the trees with their sweetest and ripest fruite , the beasts with their sweete , fat fleece , and sweetest life . so ought we the lord with our best parts , affections , strength , indeavours , and whatsoever we have , being his , of him , and from him . 5. they serve us to the wasting of themselves , and losse of their beeing . we ought also to serve our god , though to the losse of our selves , our dearest thinges and lives . here are lay-mens bookes enough ; every creature in his eye , hand , or use , readeth this lesson to him ; i serve thee my lord , serve thou thy lord. all of them are the lords professours , teaching us the invisible things of god. rom. 1. 20. 1. his eternity ; for as they could not make themselves , so their maker must needes bee before the things made ; and consequently he must be eternall . 2. his wisedome shineth in the exquisite , and artificiall cunning , in the frame of the smallest creature : as of the bees or ant. consider the beauty , order of them all ; and therein doth his wisedome shine : as also in the variety and distinction of them . so in the excellent order and subordination of them one to the service of another . so that an heathen might say , in wisedome hee made them all : and shall bee condemned , for not seeing the wisedome and art of the workeman . 3. his power ; must not hee bee almightie , that makes all things of nothing ; that hangeth the huge vastnesse of the earth as a ball without any pillar to support it ; that can bound the sea with his word onely ; that can sustaine such a masse of creatures ? 4. his bountifulnesse and goodnesse . in his endowments of every creature in this kinde : in his large provision for them in their severall necessities : in making them all so good in themselves , and for our good and benefit . all of them call on us to taste and see how good god is in himselfe , who is so good in these : how good unto us hee will bee in his pallace , who is so good to us in our prison . here bee millions of ministers and apostles sent by god into the world , to preach unto men the inexhaust treasures of their lords goodnesse , wisedome , and power . all of them teach us to depend upon him , as they doe for their being and well-being , for their motion or station . psal. 145. 15. [ the eyes of all things waite on thee , and thou givest them food in due season : ] and psal. 147. ● . [ the young ravens cry to him for food , and hee feedeth them . ] so should wee much more , not onely cast our care on him , and expect all our good from him ; which is to knocke at the right doore , and to goe to the fountaine : but also receive all , as from his hand , not shifting for our selves by unlawfull meanes , and taking our estate at the hand of the devill , in lying , deceiving , usury , &c. and to returne all in a sober , moderate , and sanctified use unto him againe : for how unkindly did the lord take it at israels hands , that they should take his wooll , and flaxe , and oyle , and bestow it on baals service ? hos. 2. 8. thinke now with our selves how disdainefully wee should heare ; the oxe and asse know their feeder , but wee doe not ours . all of them teach us to love him , and returne all fruits of love to him ; because 1. they are all fruits of his love , his love-tokens to us . 2. god loveth us better than all them , whom hee made their lords ; and should not wee love him better than all creatures ? 3. all threaten us failing in our love , for that turneth them against us , and they become revengers of his quarrell : the sun will burne up our fruites , or deny his comfort and shine : the clouds will drowne our fruits , the aire pinch them , and punish us . 4. shall every creature , of which i am lord , yeeld me fruit ; my cattell , my trees , my ground ? and shall my love bee fruitlesse unto my lord ? all of them teach us unitie , love and peace one with another : all of them doe conspire in unity , and harmony among themselves , for the good of the whole : they preferre the good of the universall before the particular good of themselves . fire will descend , water will ascend , and all to hinder a rupture and vacuum or emptinesse in nature . they all have their severall contrary qualities and motions , but trouble not one another . the fire doth warme the aire ; the aire preserveth the water ; the water moysteneth , and maketh the earth fruitfull : one element is a good neighbour to another , though never so contrary in qualities . they have all their severall degrees and differences ; some high , some low , some light , some darke . the sunne excelleth all the starres in splendour ; the starres , one differ from another in glory : gold excels amongst mettals . in the sensible creatures , the heart and vitals are most noble ; yet nature hath so sowdred them together , as there is no disdaine , no contention ; but superiour creatures are bound to the inferiours , and communicate themselves in governing ; the inferiour communicate in obeying . nay , they all conspire to set forward mans happinesse and welfare . so ought we to preferre the publike , before the private good of our selves ; and bee helpefull to one another in our severall wayes . also in our severall degrees of superiority , and inferiority , bee beneficiall , and communicative of our gifts and services . all must conspite and consent to set forward the good of every man , and helpe up his happinesse , heavenly and earthly . all of them teach us to grow weary of our present fervitude of sinne , and waite for our promised deliverance , rom. 8. 22. for if they shall sigh under our burthens , shall not we our selves ? shall wee bee more senselesse of our misery , than they bee of it ? shall we goe on in sinne , which is so burthensome and dangerous ? aske the beasts , and they will tell thee , sinne is an intolerable burthen ; and takest thou pleasure in sinne ? seest thou not the beasts wanting reason , saving themselves from danger , as they may ? balaams asse will shun and not goe forward against a drawn sword ; and shall we against the sword of the lords hand drawne out against sinne ? thus the creation of the world is a scripture of god , and the voyce of god in all the creatures , and by them all speaketh unto us alwaies , and every where . the whole world is his booke : so many pages , as there are severall creatures ; no page is empty , but full of lines ; every qualitie of the creature , is a severall letter of these lines , and no letter without a part of gods wisedom in it . thus of the creatures voice in generall . now come we to shew the voce of god in the particular creatures , which are so infinite in number , so divers in qualities , as this discourse would swell to an exceeding great volume : therefore i will onely instance in some few particular creatures , which our prophet here specifies in this psalme , as the heavens , the sun , the moone , and starres , &c. holding these instances sufficient samplers , whereby wee may patterne out our meditations ; and as occasion shall serve , sucke out the sweet even out of every creature , as shall be obvious : dealing as geographers , who being to contract the great world in a little sheete , for great rivers , they draw small lines , and for great citties , onely a period . the first particular creature that the prophet mentioneth as the subject of his meditation , is the heavens and firmament . in which , consider how the heavens and firmament have a voyce to declare the glory of god , is plaine : neither is there any speech or language where this voyce is not heard , psal. 19 , 3. let us see what lessons the spirit will speake to us in them . 1. the height of the heavens above the earth , sheweth the infinite height and honour of him , whose standing house is above all aspectable heavens . how great is himselfe that thus stretcheth the heavens with his span ? isay 40 , 5. 2. this may put us in minde of the infinite mercy and goodnesse of god. so david in psal. 103. 3. [ how much higher the heavens are above the earth , so great is his goodnes to them that feare him . 3. this mindeth us of the majesty of god. kings have their palaces to shew their majesty and glory in : now heaven above is the pavillion of the lord , psal. 104. [ his throne and seate is in heaven . ] 2. the matter of them is so pure , subtile , and excellent , as mans wit cannot reach : all this preacheth the purity and divinity of the workeman . 2 this may remember us how pure that heart and mansion must be , wherein the lord will dwell ; our hearts are gods heaven upon earth . 3 by this wee may remember , revel . 21. 27. no impure thing shall enter therein ; nothing that worketh abominations or lyes . how ought we to study for purity and holinesse , to fit our selves for what god hath prepared for us ? 3 the forme of the heavens being round and circular , this may minde us of , 1 the infinitenesse of the maker : a circle is an infinite figure . 2 the perfection of god ; a circle being the most perfect and capacious figure . hence is said , [ in my fathers house are many mansions , ] john 14. 2. 3 as the circle of the heavens is equally distant from the point and center of the earth ; it may minde us that heaven is equally distant to all beleevers ; and in every nation , hee that feareth god , and worketh righteousnesse shall be accepted . 4 the firmenesse and constancie of it , preach the truth and unchangeablenesse of him , whose onely word is the pillars on which this great frame leaneth , and though the mountaines are called the pillars of heaven , iob 26. 11. and 2. sam. 21. 8. because they so appeare to be , yet indeed , his word , power , and truth , are the pillars . this may undershore the faith of the saints . doth his truth uphold the great frame of the heavens , and will hee not uphold thee ? 2 this assureth us heaven is a safe place to treasure in , no thiefe nor robber can spoile or deprive us of what we lay there : therefore the latins hence call it firmamentum . christ exhorteth us to treasure up in heaven , mat. 6. 5. the admirable rapt and swift motion : and revolution in 24. houres , which our conceits cannot follow ; leadeth us to the mighty power of the first mover , who is far more swift and ready to helpe us in our needes : it guideth us also to that hand that ordereth the falling and moving of the sparrowes , of our haires ; and in whom we live and move . 2. it teacheth us to be as ready and constant in our motions , and duties , as they who never stand still , but are in perpetuall swift motion and execution of his will. 6. what a number of gracious meditations doe the heavens affoord a heart that doth desire to be fruitfull ? i see every where the heavens , oh that is the place whither christ ascended , and where he is , which must containe him till his second comming . and shall not my desires bee there ? 2. it is a place from whence i expect a saviour , and shall not my conversation be there where christ is ? col. 3. 3. it is my owne countrey : there is my fathers house , my kindred , my home and inheritance , my brothers and sisters , my elder brother , shall not i then esteeme my selfe a stranger here and hasten thither ? 4. it is the most goodly creature , and yet reserved for the fire of the great day , for mans sinne : should not i herein behold gods infinite hatred of sin , who will set his owne house on fire for it ? should not i hate and tremble at sinne ? and seeing all this goodly frame shall be dissolved , what manner of men ought we to be in all manner of conversation ? 2 pet. 3. 11. how richly might wee furnish our mindes with matter of fruitfull meditations , should wee thus looke on the heavens ? thus cannot the heavens , nor never did . in the heavens , behold the light , the first creature that god made , his first word was , fiat lux : that is , let there be light . as a man that builds a house , hee first considereth how hee may let light into it ; without which it were but a dungeon , and cave of darkenesse ; and so had the whole world bin a chaos and confused heape without the light from heaven . as no quality of bodies doth more resemble divinity , than the light ; so nothing in the world of naturall things , more aptly preacheth unto us the nature of god , who pleaseth to call himselfe light : dwelling in light in accessable , yea being himselfe that essentiall , infinite , uncreated light , wherein is no darkenesse at all . 1 doe i see the light , the nature of which no man can perfectly attaine ? iob 38. 19. tell me ( saith god ) if thou knowest this ; where is the way where light dwelleth ? doth not this carry my mind to god himselfe , that eternall and infinite light , whose infinite nature none could ever comprehend ? 2 doe i see that god made not the light for himselfe ; for he being light it selfe , needed it not ; but for me amongst others : how can i but admire his care and goodnesse ? how can i choose but gather what light and comfort is in himselfe , who hath put so much in the creature ? and rise by it to his divinity , who ( as light ) so communicateth himselfe , that no man the lesse , because another more ? 3 doe i see the light made so pure , faire , cleare , and perfect , as nothing can pollute it ? if it looketh into all filthinesse , it contracts none . how can i but herein see an excellent resemblance of gods infinite purity and perfection of his essence , in his eternall love , in whom is no darkenesse , to whom nothing is more contrary then darkenesse ? and though he behold all darkenesse and order all confusion , yet in his divine understanding , is not any obscurity or dimnesse . 4. doe i see the light freely and perpetually communicating it selfe , and diffusing it selfe to all men . i cannot but see god himselfe , alwayes abundantly communicating himselfe with all men , either by the light of nature which is the chiefe ornament of a man , or by the light of grace , which is the chiefe beauty of a christian , or by the light of glory : which is the chiefe and highest pitch of an happy and glorified man. iohn . 1. 9. 5. doe i see the light alway like it selfe , never communicating with darkenesse , but fighting against darkenesse , and irreconcilably resisting it ? even so may i conceive god to be one , and alwayes the same , and ever like himselfe , in his nature , words , and actions : never favouring , but fighting against darkenesse , and works of darkenesse , sins and corruptions , which are as clouds , sometime getting betweene the light and us , and hindering the comforts of his beames from us . 6. doe i see light driving away darkenesse ; distinguishing things that were involued in darknesse ; producing things out of darkenesse and secrecy ? how can i but contemplate , that god , that eternall light , will one day discover all things that are in darkenesse , and bring all secret workes , words , or thoughts , and set them in a cleare light : nothing is so secret which shall not be revealed ; and god and his truth shall at last prevaile against all errour , powers , and wicked opposites set against it . besides , light leadeth mee to christ the light of the world : but of that more conveniently in handling the great light , the sun. 7 how can i behold so noble a creature without some use concerning my selfe ? 1 doe i see a man cannot see light without light ? and can i know god without gods teaching ? 2 i see the more light the creature hath , the more excellent , profitable , and usefull it is : the starres more excellent than stones for their light , the sunne than the starres : of stones , the more light and shining , the more price and value , and vertue are they of . so should i thinke of my selfe , the more light of god and grace i can get , sure the more worthy i am ; and of others , as they excell in knowledge and grace so should i thinke of them , as of stars which differ in glory according to the proportion of their light . 3 i see the greater light obscure the lesse : and it is absurd to light a candle to the sunne . why then should i sticke unto worldly wisedome , worldly comforts , earthly contentments , which are as candles to the sun : the great light of the day , of heavenly wisedome , spirituall comforts , durable contentments ? 4 i see the light bringeth comfort and refreshing , draweth all eyes unto it , all creatures follow it , but hatefull bats and owles , &c. when i have slept all night , the light wakeneth mee , raiseth me to the actions of the day . oh what joy bringeth it to the soule , when god sheweth himselfe lightsome to it ? should not his glorious light be the sweetest object of the eye of my soule ? why should not this light awaken my soule , and raise mee from the sleepe of sin and lusts ? if light goe away , darkenesse succeedeth , in darkenesse none can see the way before him . o therefore why should not i lay fast hold of the lord , who is my light , and walke in his light , by which alone i can hold the plaine and direct way to eternall life and light ? 5. i see the light in an instant presenting it self , as the lightning is suddenly dispersed from one side of heaven to another . if i be in darkenesse and desertion , the lord , my light , can and will suddenly present himselfe with joy and comfort to my soule . 6 was i darkenesse ? now i am light in the lord , that is , enlightned by the word of truth . 2. enlightening others by holy instruction and conversation . thus we must be wary and walke as in the light . in the heavens consider wee all the light bodies . as the 1. sunne , 2. moone , 3. starres . these rightly considered will bring much light to the eyes of the minde : and though we have in the church a superiour meanes by the voyce of the scriptures ; yet wee may not despise the day breake , because the noone is brighter . quest. but why doth the prophet here not mention the sun , but the moone and starres ? ans. when a man beholdeth the moone and stars , the sun is absent , as in the night . it seemes it was his manner to walke forth in the night season , to behold and contemplate the lords greatnesse and goodnesse , in these servants of the night : and wee should finde some times of the night not unfruitfully spent , if wee would take up this practice . but if the glory of god shine so much in these obscure lights : and if david could so teach , and admonish his heart by them : how much more by the brightnesse of the sunne ? and if david by day looke upon the heavens , as psalme 19. 1. he can say , the heavens declare the glory of god , because in them hee hath set a tabernacle for the sunne , which commeth forth as a bridegroome out of his chamber , arraied with nuptiall and glorious garments , turning all eyes towards him ; and as a gyant strong and speedy to make a swift and long course , such as even our thoughts want wings to follow . 1 when i behold the sunne in his wounderfull magnitude , being an hundred sixty and sixe times ( at least ) bigger than all the vast body of the earth ; how can i choose but be ledde unto the lord ? and say , great is the lord , great is his power , and there is no end of his goodnesse . for , how much greater is the creator of the sun and heavens , than the things created . 2 when i behold the pulchritude and brightnesse of the sunne , which is such as blindeth and destroyeth my sight , as too weake to behold it ; what infinite light and brightnesse must i conceive in the father of lights ; in that bright and eternall sunne , who never setteth , in whom is no shadow of change ? who can but here admire at the majesty of the creatour ? 3 when i behold the sun ever in his motion , never standing still but by miracle , never slacking his motion , but alwayes keeping the same pace ; should not i learne to be constant in my motion , never to be idle , or make stop in my course or duty ? 2 when i see that god himselfe and his word is as the soule and spring of the suns motion ; hee commandeth him to come forth as a gyant to run his race ; hee can stop him in his race , and by a word command him to stand still , or runne backe : i must learne hereby to be sure , that gods word , as a soule , giveth life to my actions , my motions , and courses : i must move where his word bids mee , i must stand , and be every thing at his word . 3 when i see the sun in his motion keepe his bounds and zodiacke , never going without his owne line , but precisely keeping his course , and not so much as slugging therein , must not i learne hence to containe my selfe within the bounds of my calling , and his command ? 4 when i see the sun in all his motions carry heate , light , comfort , and direction , and is the chiefe ornament of this inferiour world ; and that he goeth no where but the world is better for him : should not i in all my course , strive to be profitable ? and by the light of my conversation be comforting , directing , and shining to others in good workes ? and when i see the sun impart his light , and shine unpartially on good and bad , i must learne to doe good to all , good , bad , friends , enemies , envying my light to none , no more than the sun doth his to any . 4 doe i see the sun set every day , and rise every day ? salomon would have me see therein , my owne misery and vanity . eccles. 1. 4. thus hath the sunne continued his course for many generations : but i rise but once , and have but one day of naturall life allotted me : and if my selfe and others once set , and the night of my life be come , there is no more returning to this life . 5 i see this glorious sun sometime clouded , sometime eclipsed : and this calleth on me to see the eclypse of heavenly light in my selfe : my sin hath reached unto heaven , and often inverteth even the order of nature in obscuring light bodies : for light bodies not to shine , is besides their nature : as in the death of christ , god would let the world see her sinne , in crucifying the sonne of god. never see the sunne hide his comfortable presence , but confesse thou deservest never to see it any more . 6 i see sometime the sunne by his extreame heate , scorch and burne up the plants and fruits of the earth . herein our lord in the parable , hath directed mans eyes to behold the persecution and affliction of the church , which often scorcheth the greennesse of grace , and maketh many professors wither and fall away , cant. 1. 5. i am blacke , for the sunne hath looked on mee : and indeed , 1 the sunne doth not more ordinarily or daily arise , than persecution daily waiteth on the word . 2 as the sun-beames diffuse and disperse themselves into every place ; and no man can hide himselfe from the heate of the sunne , psalme 19. 3. so doe the beames of this sunne of persecution , dart into every place where the sunne of grace shineth in the church . no godly man can hide himselfe from the heate of this sunne , but one time or other it will finde him out . 3 the sunne hath not more beames to scorch , and dry up the moysture of the earth , than sathan and the wicked world have to dry up the moysture of grace , where it is not sound ; sometimes by armies of inward and spirituall temptations , sometimes by open tyranny and hostility . that is not a true marke of a true church , which bellarmine designeth , outward splendor and prosperity , but the crosse and persecution . 7 but above all other , the sweetest use of the sunne is to see in it iesus christ the sonne of righteousnesse , mal. 4. 2. rev. 1. 12. for , 1. as there is but one sunne in the heavens , so but one sonne of righteousnesse , the onely begotten son of god , ioh. 1. 14. and as this sunne is not onely light , but the fountaine of light , and in it selfe a body of most surpassing and shining light : so iesus christ is light in his essence ; an heavenly light as the sunne , a light that none can reach or attaine , the light of the world ; as the sunne is a light in whom is no darkenesse : so his face shineth as the brightest sunne , rev. 1. 16. and as in the middest of planets , inlighteneth those that are about him . 2. i see of all creatures , the sunne most admirable , all the world admireth it . a great part doe idolatrously adore it . and the whole church must admire her sunne ; yea , let all the angels of heaven adore him , as tenne thousand times passing the sunne of the world . for 1. that is but a meere creature , though very glorious : but this is the mighty god , the maker of that . 2 that serveth the outward man in things of this life . but this the inward man in things spirituall and eternall . 3 that riseth and shineth on good and bad : but this onely on the good , onely on his ierusalem , esay 60. 1. 4 that rising , obscureth the starres , but this inlighteneth all beleevers , who by his presence shine as lights in the worlds darknesse . 5 that may be eclypsed and darkened , and though it rise every day , it every day setteth : but this sunne of the church being eternall , shall never lose or lessen his shine and glory ; and once risen , shall never set more , esay 60. 20. 3. i admire the sunne for his purity and piercing nature ; the sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of many eyes , who disperseth from himselfe on all sides , infinite beames of light , as so many eyes on every creature : and none can hide it selfe from this great eye of the world : and so pure , that looking on all filthinesse , contracteth none . but how much more am i to admire the surpassing purity of christ , whose most piercing eye none can avoyde : for all things are naked to him , with whom we have to deale : and so pure is this son , that though hee was borne of sinners , lived and conversed with sinners , yea , died with and for sinners , and as a sinner , yet no man could justly accuse him of sin , but hee remained in his nature and life purer than the sun in his strength . and must not the saints imitate this their son , though they live amongst sinners , and see much foule behaviour amongst men ? yet to keepe themselves pure in the midst of a crooked and perverse generation . 4. i behold the sunne , a most powerfull creature ; for though his body be in heaven , yet his comfortable beames reach to the extreame parts of the earth . may i not now behold iesus christ being in heaven bodily , and ascended thither in that his flesh ; yet by his spirit , grace , and power , present with his church , in all parts of the world unto the end ? mat. 28. 10. and as the sun rising , commeth forth as a gyant to run his course , and maketh such haste in his way , as no created force can hinder him : so this powerfull sonne of his church , maketh haste in his way to her ; all created power of men and angels , cannot hinder him . [ hee skippeth over mountaines and hils in his haste unto her . ] 5 , what comfort have we by the sunne ; and shall we not have the same in christ ? 1. doth the sun drive away the darkenesse of the night ? and doth not christ the thicke mists of sinnes , the darkenesse of ignorance , errour , wrath , damnation , and of hell it selfe ? but for the sun of the world , were a perpetuall night ; much more by the absence of this sunne of righteousnesse , were it so in the church . 2. doth the sun by his beames give direction for this naturall life ? &c. so doth iesus christ by his beames of wisedome and grace , directing us , worke in us spirituall and heavenly life . what can a man doe commendably without the sunne ? so what is that wee can doe , that can be acceptable without christ ? 3. is the sun under god , the life , quickner , and comforter of the world , otherwise dead ? and see ●e not christ quickning al the elect , dead in sins and trespasses , warming them with beames of his love , which as sunne-beames , doe reflect backe on himselfe ? 4 doth the sun make and preserve the seasons of the yeare , summer , winter , spring , autumne ? see iesus christ , having all seasons in his hand ; the seed-time of grace here , that harvest of glory hereafter . hee appointeth the summer and prosperity of his church , and changeth it into a sharpe winter of adversity . all vicissitudes and changes of the church , are appointed by his wisedome , daniel 2. 21. whence wee may learne a number of duties . as ; 1. doe all creatures rejoyce in the sun , but hatefull bats and owles ? doe they follow the sun , thrive and prosper in the sunne , turne after the sun , as mari-gold , dazy , turnesole ? &c. should not new creatures draw neere and follow this sun to prosper it it ? doe we open our windowes and doores to take in the beames of the sun , and not open the doores of our hearts for the word , that the beames from christ may inlighten and warme us ? 2. when the sun riseth , men goe forth to labour . when christ our sonne is risen , and present in his offers and ordinances , wee must worke and walke before the night come . 3 men in the sun walke uprightly : in a misty night to stumble and fall , is more hurt than shame ; but to fall at noone , is headdinesse or distemper . so to sinne against such a light , in the sun-shine of the gospel , is farre more shamefull , than in the night . 4. see wee men in the sun doe decent things ? ashamed of things unseemely or unlawfull , because all eyes are on them , and themselves are in the light ? should not this teach christians to walke in their sunne ? let the theefe cover himselfe with darknesse : the adulterer watch for the twilight : papists , atheists , &c. persevere to do shamefull things without blushing . let our sun make us ashamed of uncomely or unconscionable things . let not men see us runne naked in the sun-shine . 5. wee see the greater light drownes the lesse , and the sunne obscures all other lights : and if men have the sun , they care but little for the moone . let it teach the soule cloathed with iesus christ the son , to tread the moon under feete , revel . 12 1. that is , things earthly and mutable : shall not the sunne-shine darken the moone ? zucheus , so soone as he got christ into his heart , presently giveth halfe his goods to the poore , and with the other halfe makes restitution . but men that admire the moone , are surely in the night still . if the sunne appeareth , the moone disappeareth . now come we to consider the moone , that other eye of the world , and queene of heaven . grace will draw much light to our soules out of this . the consideration thereof will leade us to see our owne impurity ; for though in it there be brightnesse , clearenesse , &c. yet all is darkenesse compared with the sunne . so whatsoever excellency there is in us it is meere darkenesse in respect of christ , the fountaine of all excellencies . this use iob made thereof , chap. 25. 4 , 5. the moone and stars are not pure in his sight , how much lesse man , a worme ? &c. in beholding the moone , i am taught to consider the image , of the church on earth , cant. 6. 10. [ who is faire as the moone . ] 1 as the moone borroweth all her light from the sun , whereby shee shineth : so doth the church receive all her endowments from christ the son of righteousnesse , and fountaine of light , in whom they are originally . hence christ is called the light , ioh. 1. that is , that very light and true light ; the church being onely a witnesse of this light in him , as the moone is of the sunne . this consideration may teach us two things . 1. it may humble us , in that all the light wee have , it is but borrowed : wee of our selves are but darkenesse . what have wee which we have not received ? 2. it teacheth us to depend so farre on the light of the church , as wee are sure she borroweth her light of christ. therefore to give the church authority over the scriptures , is as if one should send the sun to the moone for light ; therefore the voice of the church is not the formall object of faith . 2. the moone somewhat doth resemble the sunne in her light , motion , figure , and influence , and vertue over hearbes , and plants , &c. the moone also is led by the sunne , shee followeth his circle . so every member of christ should stand in conformity to the sonne of god ; wee should be fruitfull and profitable in our motions , and follow the examples of christ , who is gone before us . 3. as there is in the moone many changes eclypses , sometime darke , sometime light ; never looking on inferiour bodies , with one face : constant in nothing but inconstancy . so the church on earth is oft changed , sometime seeming more glorious , sometimes lesse : and the son of righteousnesse , iesus christ is farther or nearer unto it in his gracious presence and spirit . this meditation , saint ambrose did much ruminate . 4. as the moone when shee appeareth not unto us , but is in darkenesse , hath both light in her selfe , and light and beauty from the sunne : so the church may be obscured , and disappeare to our sight ; but at the same time it hath not onely a being , but a communion , and enlightening from christ her sun ; christ is as a faithfull and skilfull pilote , the church as a ship , the world as the sea ; and christ hath promised not to leave his church in this dangerous sea , but to bring her to the haven safe . saint ambrose followeth this meditation thus . the moone may have a diminution of her light , but not of her body : the orbe of the moone is whole , though the shine be but in one quarter : so it is also with the church . in the moone i am taught to set a resemblance of this world and earthly things , revelat. 12. 1. there the moone is taken for earthly , wordly things . 1. in respect of inferiority , the moone is the lowest of all celestiall bodies . so the world , and externall blessings of it , are the least and lowest of all ; and there is no comparison betweene heavenly and earthly things : so ought wee to esteeme of the things of this world , and give them the lowest place in our affections . hence the woman , that is , the church , revel . 12. 1. when she was cloathed with the sunne , that is , when shee had christ his righteousnesse applyed unto her by faith ; shee trod the moone under her feete ; that is , she held all sublunary things , worldly , earthly things , base and low in her affections . 2. in respect of mutability and change : if shee increase now , straight shee doth decrease as fast : if she be now in the full , she is presently in the waine , shee is never seene two nights with one face : even so is the fraile estate and inconstant condition of all sublunary things . now , to day full and increased in wealth , honour , pleasure ; to morrow in the waine , and no appearance of it : to day flourishing in health , strength , to morrow faded and fallen . are not all worldly things of as round a figure as the moone , unstable and unconstant ? 1 iohn 2. 17. [ the world passeth away and the lusts of it : ] so doth the lustre of it , and whatsoever is desirable in it . 3. in respect of her obscurity and spots : for the moone in her chiefe brightnesse is clouded and speckled with blacke spots , a darkenesse within her selfe obscureth her : so are all worldly things : the greatest wealth in the world is spotted with many wants , cares , feares ; the highest glory with sadde adversity , and some sense of misery . the most choice and delicate pleasures are but bitter-sweete , moth-eaten , and very alluring baites , covering mortall hookes : here is no light without some darknesse . 4. in respect of her end and use . for by gods ordinance the moone is set to governe the night , as the sun to rule the day : so the profits and pleasures , and earthly comforts , serve onely for our use and benefit while we are in the night of this world , and vaile of darkenesse compassed and clouded with vailes of sin and calamities , the fruits thereof . 5. the sunne rising , i see the moone disappeare , and there is no neede of her shine : so when the blessed son of righteousnesse shall rise in the glory upon us , and wee shall walke in that blessed and celestiall light , there is no more need of earthly comforts , that blessed sonne shall drowne and swallow up all the lights of these candles , and of the moone it selfe . as that holy woman and martyr going to her death said , i am now going to a place where money beareth no mastery , rev. 21. 23. that city hath no neede of the worlds sun nor moone ; for the glory of god and the lambe are the light of it . now wee proceed to the starres of the firmament , the handmaides of the queene of heaven , who in their nature call us all to the knowledge of god. and by the teaching of grace , they all may be as the starre that led the wise men to christ. in them let us consider , the unconceiveable magnitude of them , the swiftnesse of their motion , their secret , but admirable efficacie and influence ; and all this to be put forth or restrained at the lords pleasure , must needs argue him to be wise of heart , and strong of power , iob 9. verses 4 , 7 , 9 , 10. to order so great things , and unsearchable , yea , marvelous things without number . adde hereunto the multitude of them , which thou canst not number : the force and power of them , as mighty armies , for the execution of the lords justice and mercie , which thou canst not reach all this leadeth us into the sense of our owne imperfection in knowledge to apprehend his perfections , that calleth them all by their names . and hence we are called both to acknowledge the power of him that made pleiades and orion , amos 5. 8. as also to praise his goodnesse , that made the great lights ; the sun to governe the day , the moone and starres to rule the night . this might stirre up our faith concerning the multitudes of beleevers in the kingdome of christ , which shall be as the starres of the firmament , genes . 22. 17. this consideration the lord useth as an argument to confirme the faith of his church , ierem. 33. 22. therefore is the lord worthy of praise , psal. 136. 7. the stars keepe their courses , and motions , and orbes constantly , and unweariably : they suffer no eclypses in themselves as the greater lights doe : they never deny their light unto others . by which both our faith may be strengthened , and our duty directed . the former the lord urgeth to confirme our faith in the stability , and truth of his promises , ier. 31. 35. if the courses of the moone and starres can be broken , then may the seed of israel cease . the latter directeth us , 1. to stand in our owne orbes with constancy , doing our owne duty as fixed starres , iude 13. not as the shooting or wandring starres , that is , unconstant and unstable men , carried about with every winde of temptation , doctrin , lust : but we must hold on anweariably in doing our duty . 2. to shine in grace without eclypses , so farre as is possible . 3. to deny to none our helpe and light that stand in need . we see one starre differ from another in magnitude , claritie , glory and motion : yet one hindereth not another , one envieth not at another . which noteth 1. the divers degrees of grace here . for the saints have diversity of gifts , which maketh them as stars , divers in their use and shining , site and magnitude : yet must not be adverse , not envious , not in pride advance our selves above others ; the stars doe not so . the stars have each one their glory : but none of them from themselves . and what hast thou which thou hast not received ? 2. the divers degrees of glory hereafter , proved by the apostle , 1 cor. 15. 41. what a sweet elevation of the soule were it , in beholding the starres , to put our selves in minde of that heavenly glory , wherewith we shall be cloathed ? as the scripture doth , dan. 12. 3. they that turne many to righteousnes shall shine as the starres . wee see the stars shine brightest in darkest nights , to teach and excite us in darkest nights of triall , afflictions , and dangers , most to manifest our light of faith , patience , fortitude , and graces . where should fortitude demonstrate it selfe , but in the field and combate ? where doe spices send forth their odoriferous smels , but in the mortar under the pestle ? in every starre we must labour to see iesus christ , who calleth himselfe 1. the morning starre , revel . 2. 28. and the bright morning starre , rev. 21. 16. he that overcommeth , i will give him the morning starre , that is , i will communicate my selfe wholly unto him , and make him conformable unto me im my glory : alwayes the proportion of head and members observed . the morning starre is the most bright and shining of all the starres in heaven : see in it the most excellent light , and celestiall glory of christ , wherein the lord iesus excelleth all men and angels , as farre as the morning starre , all the starres of heaven . the morning starre communicateth all his light to the world . in this see christ communicating to the world of beleevers all light of grace and glory . the morning starre dispelleth the nights darkenesse , hence conceive christ that day starre rising in our hearts , 2 pet. 1. 19. who by the light of his propheticall and apostolicall word , his spirit accompanying the same , dispelleth the darkenesse of ignorance and errors , wherein we were wrapped in the night of sinne , and unregenerate estate . the morning starre is anteambulo solis , and fitly said to be the suns harbenger , and fore-runner of perfect day : conceive christ our morning star , not onely dispelling and dispersing with the beames of his light , the darkenesse of this present life , which is a night in comparison : but is a pledge of our perfect day , and future glory , who in the morning of our common resurrection will shew himselfe to all his saints in surpassing glory and majesty , above the perfect light of a thousand sunnes . thus wee see the use of the starres in their naturall use excellent and usefull : but in spirituall and supernaturall farre more to the christian and beleever . 2. behold christ termed the starre of iacob , num. 24. 17. here observe . 1. the originall of a starre is from heaven , not earth : i must conceive of christ otherwise than of other men , which have their originall on earth . but he is the lord from heaven , as god he is from heaven . 2. yet a starre of jacob. as a man of the posterity of iacob : so i must conceive him both god and man. 3. this starre first riseth in the horizon of iudea , and ierusalem , see psal. 60. 1. and carrieth his light round about to all nations , as the starres . 4. the use of this starre , is to be a load-starre to helpe us to our haven , that as marriners on the sea behold the pole-star to saile safely , and avoid rockes and shelves : so must wee on the sea of this world looke at this starre , and feare no shipwracke . now come we to consider the inferiour heavens , and in these consider the clouds , aire , windes . the clouds have a voice to teach us , not onely that mighty voice of thunder , which made proud pharaoh confesse his owne wickednesse , and begge prayers , as exodus 9. 21. but also a silent voice , every of them being as that pillar of the cloud , which was a signe of gods presence amongst his people , as exod. 13. 21. yea , every cloud herein like the cloud of the tabernacle , whereof is said , the glory of god appeared in the cloud , exodus 16. 10. i may say as iob 37. 14. hearken and give heede to these wondrous workes of god. who is the father of rame , iob 38. 28. that is , besides the lord ? what power is there that bindes the waters in the thicke clouds , so that the cloud breaketh not ? iob 26. 29. and if thou dost know who it is that maketh the clouds to labour to water the earth , and who it is that turneth them about by his government to doe whatsoever hee commands them on the world for punishment or mercie ? yet dost thou know how god disposeth them ? the varietie of them , the wondrous workes of him that is perfect in knowledge ? iob 37. from verse 11. to 17. canst thou tell how the bottles of heaven are filled ? how they being of infinite weight and magnitude , are hung as in a ballance in the soft aire , without any other , stay than his word ? how the windowes of heaven be open to raine downe fatnesse and plenty ? psal. 65. 12. surely in these things the lord left not himselfe without witnesse amongst the gentiles in giving them raine and fruitfull seasons , act. 14. 17. and much lesse among us in the church , to whom by the teaching of grace they proelaime his wisedome , power , justice , mercy , as also his glory and majesty , who rideth on the clouds as on a horse , and turneth them what way soever he pleaseth . as they leade us to god , so they serve to afford us many excellent meditations . 1 doe i see the raine fall from the clouds to water the earth , and returneth not in vaine ? isa. 55. 10. i must see the worke of the word preached upon my earthly heart , for the moystening , softening , and changing of my heart ; for preparing it to fruitfulnesse : and preserving it in fruitfulnesse , for it shall never be in vaine , but doth the worke for which it is sent . never was a greater plague in israel , than when for three yeares and a halfe it rained not on the earth in ababs time : a greater plague cannot be in this life , than when the raine falleth not to the moystening the furrowes of our hearts . 2. doe i see the clouds to be as a shadow , and cover against the heate , parching and burning of the sun : i must herein behold the lords protection , as a covering cloud , or shadow , saving his saints from the sunne of affliction and persecution ; which will burne up those that are not defended , psal. 91. 1. they shall abide under the shadow of the almighty . here is another manner of shadow than iona'hs gourd . i will run under this shadow , ( saith david , psal. 121. 6. ) and the sunne shall not smite me by day . 3. doe i see the raine-bow in the clouds ? i must meditate of gods faithfulnesse , who hath set it as a signe of mercy and patience : yea , i may carry my mind beyond the temporall ; and conceive of gods everlasting mercy in christ , in whom i come to the throne of grace , which is described to have a raine-bow round about it , rev. 4. 3. 4. when i see the cloud disperse it selfe upon all grounds , and raines fall on good and bad ; i must learne to distill my goodnesse to all in generall ; good and bad , friends and enemies . and so show my selfe a childe of my heavenly father , who letteth his raine fall on the just and unjust , mat. 5. 45. 5. when i see the dewes of small raines , which is the joy and life of flowers ; i must in them beheld iesus christ , who compareth himselfe unto dew , hosea 14. 5. i will be a dew to israel : the dew presenteth it selfe in faire weather : so christ is neare , when gods face and favour is calme and pacified . the dew refresheth and reviveth withering medowes : so christ by his grace , refresheth and quickneth drie and dead hearts , remitting sinnes , and infusing moysture of grace and holinesse , to make them fruitfull in all good workes . the dewes temper and allay great heate and parching of the sunne : so doth christ coole the burning heate of his fathers wrath ; and quencheth the fiery darts of the devill , cooleth the heate of persecution ; and all , that wee may become and continue fruitfull . without these dewes from heaven , is no expectation of fruits in earth , and without christ and his grace , we can doe nothing at all . 6. i see a morning dew and suddaine raine soone dryed up : i must looke to the soundnesse of my grace , faith , and comfort , that it bee not as an hasty raine , or an heritage hastily gotten : that it bee not as the righteousnesse of ephraim . hos. 6. 4. as a morning dew , by sun-rising suddenly vanished and gone , when is most neede of it . hence learne to strive against hypocrisie . 7. in beholding the clouds , what a profitable meditation were it to consider them as the glorious charriot of christ , wherin hee ascended to heaven , and was taken up in the cloude from the sight of his disciples , acts 1. 9. and wherein hee shall descend in great glory and majesty to judge the quicke and dead , matth. 26. 64. as also how serviceable the cloudes shall be unto us , as unto our head ; when in the last day we shall be taken up into the clouds to meete the lord in the ayre , and so shall bee ever with him , 1 thes. 4. 17. now come wee to the ayre , which is not in vaine , but may also leade us to god ; for it hath expresse impressions of his fingers . for , it truely and really subsisteth , though it bee not seene : so hath also the lord the maker thereof , a reall but invisible existence . it leadeth us by the hand , to the ubiquitie of god ; for it is every where , and in every open place and secret , in townes and fields , and widest deserts ; it is in the bowels of the earth , in the bottome of the sea , within us , without us . euen so must i conceive god present , at and in all places , immediately compassing me every where as the ayre . nay , hath place in my heart and minde , that as surely as i continually draw the ayre into my body , heart , and braines : so is the lord much more present within mee . this will not let me shut him up in heaven , whose essence is not more there , than in this inferiour world ; though his glory and majesty shine clearer there . neither to thinke him far absent , nor by walls , doores , windowes , closets or chambers , kept from seeing or knowing my waies , no more than ayre : but i shall continually stand in awe , and feare to offend him . i see the ayre , the preserver of my life , that without it , i cannot continue any whit , but presently perish , so as wee may say of it truly , as the apostle of god himselfe : in it under god wee live , move , and have our beeing , acts 17. 28. the ayre of it selfe is darke , but yet admitteth the sun-beames to penetrate it , and lighten it . so must i , a chaos of darkenesse in my selfe by nature , become a receptacle of light , and receive the beames of grace , from the sunne of grace and righteousnesse . as no creature wanteth a voyce to teach man ; so no man ought to be ashamed to learne , by whatsoever god will teach him : amongst the rest , there is not almost any naturall thing which poynteth us out to more spirituall use , nor affordeth more sweete matter of divine meditation than the words , which both leade us unto god , and into our selves , both for humiliation and direction . it hath an apt resemblance and image of god in it . 1. in the subtilenesse and invisibilitie of the nature of it . no man ever saw the winde : thou canst notisee it , saith christ ; the way of the winde is not known : so no man saw god at any time , and his waies are unsearchable , and past finding out . the swiftnesse of the windes may note gods omni-presence , who is saide to ride on the wings of the winde . 2. in powerfull motion and efficacy of it , which no man can hinder or resist . for this invisible creature , hath a mighty force in tearing , rending , driving afore it whatsoever standeth in the way ; trees , houses , nay , the raging seas , the ponderous clouds , yea , the rockes and mountaines , and is able to shake the very foundations of the earth : and who seeth not here a lively resemblance of the omnipotent power of god , whose mighty arme worketh so unresistably in all the things of nature , yea , of grace , rending the hard rockes of our hearts , and casting downe lofty mountaines , exalted against grace ? who art thou that canst resist the spirit in man ? 3. in the freedome of his motion , the winde bloweth where it listeth , iohn 3. 7. no man can make the winde blow , nor leave blowing , but it mooveth it selfe , and resteth freely . and herein should wee cast our eyes on the lords free working , as in all the workes of nature , so of grace . he will have mercy where hee will ; and harden whom hee will. he will send the windes of his grace , and they shall heare the sound of it in this region , not in that ; in this congregation , not in another ; yea , this heart in the same congregation shall have the sound , and not another . hee will blow a stronger gale , a fuller blast , a greater measure of grace on some , than on another . hee may doe with his owne as hee will. and all things worke the same spirit to every one severally , as hee will , 1. cor. 12. 11. 4. in the secrecy of his working of mighty worke : the winds are invisible , but worke wonders in every place open and secret ; but in a most still and silent manner : for thou knowest not whence it commeth , or whether it goeth . whereby the lord leadeth us to the secret worke of the spirit in our conversion . as the subtile winde pierceth by the tenuity of his substance into every cranney , and no man can keepe it out : so doth the spirit of god blow into the very secrets of thy very conscience . the woman at the well wondered how this winde could so pierce her , which brought a sound of all that ever shee did . who is acquainted with the worke of grace in himselfe , and hath not woundred after how unspeakeable a manner this winde hath blowne upon him ? 1. what a still voyce he heard behinde him , directing him , and perswading him to the good way . but stronger than all power of man or angels , and still followed with inward motion , to provoke him further . 2. how after a secret and unknowne manner , these gracious windes have dissolved the clouds of iniquitie , and watered the earth of his heart with raines of repentance , and godly sorrow ; and ever since have kept his heart softened and humble . 3. he knoweth not how ; but these blessed windes have dispersed the noysome vapours and corruptions of his heart : scattered the clouds of ignorance , errour , infidelity , doubts , feares , and cleared the heavens to him ; that now he chearefully beholdeth the sun-shine of gods favour in christ , and walketh in the light and comfort of it ; and see●h nothing . why ? but he heareth a still voyce and sound of this winde , the testimony of the spirit , witnessing the pardon of his sinnes , and his assurance of acceptance and reconciliation . 4. hee findeth a secret voyce and sound of the winde making requests in him , with sighes which cannot be expressed . this secret breath and inspiration of the spirit , giveth him breath , and maketh him frequent and fervent in prayers ; to which hee was as heavie as a beare to the stake . 5. he findeth the sound of this winde , not onely as the voice behinde him , but feeleth the power of it as a strong blast behinde him , to drive him forward in the waies of god. and whereas before hee was as the shippe that lay wind-bound : now having a faire gale of winde , he is as a shippe under saile , that goeth as swift as an arrow : hee can comfortably pray , reade , heare , meditate , admonish , watch as an active man in godlinesse : as a bird flying with the winde , flyeth swifter . in all these things wee may and must admire the greatnesse of god , who hath laid up the windes in his treasury , and rideth upon the wings of the wind , psal. 140. 3. & made them the wheeles of his chariot . the consideration of the windes , leades us into our selves ; and that , 1. for humiliation : for who knoweth the nature of the wind , the place of the winde , the way of the winde ? he would have us humble , not onely by the ignorance of minde in divine things , but even in naturall . 2. see in the winde our owne vanity . lord what is man ? iob 7. 7. remember that my life is but a winde . 1. inconstant as the winde , a short puffe which none can lay faster hold on , that on the winde : all humane things are as light as the winde . 2. suddenly past away from us : even sometime so soone as it commeth . 3. it returneth not againe , no more than the winde , psal. 78. 39. hee remembred , they were as winde passed , not returning againe . 2. for instruction : shall so fierce a creature bee at a becke , and shall not i ? 1. i see this mighty creature obedient and subject to god , mat. 8. 26. who is this to whom windes and seas obey ? doe they testifie to christ that hee is the sonne of god , and shall not i heare his word , and acknowledge him my lord and my god ? 2. when i see a boysterous winde , and tempest arise , and carry away light things ; as feathers , straw , chaffe : i must take notice of the miserable estate of wicked men , on whom destruction and feare shall come as a whirle-winde , prov. 1. 27. they shall be driven away as chaffe and feathers in the winde , psal. 1. job 21. 18. the wicked shall bee as stubble before the winde , and as chaffe which the storme carrieth away . this was ieremies meditation , chap. 18. 17. 3. when i see or heare great windes doe great harmes , to blow downe houses over mens heads , unroote oakes , and strong trees : i must now looke to my foundation and rooting in grace , be sure i bee founded on a rocke , that when raines fall , windes blow , and stormes beate against my house , it may stand , matth 7. 27. if wee builde our walls with untempered morter , it shall fall ; a great shower shall come , and hailestones shall cause it to fall ; and a stormie winde shall breake it , ezek. ●3 . 11 , 12. 4. when i see reedes and rushes tossed and shaken with every winde , i must looke to my stablishing in the doctrine and profession of godlinesse , that i bee not carried about with every winde of libertine doctrine , every puffe of temptation , every frivolous humane invention , every frowne of superiours , every threatning of the times , every crosse occasion , as a man unstable in the grounds of received truth . iohn baptist was not as a reede shaken with the winde ; as many unsetled heads , carried into all novelties , conceits , and opinions , that no gid die conceit can bee broached , but shall finde favourers and admirers of things in true judgement to be explored : but labour for soundnesse within . wee have seene many faire apples and peares hanging on a tree lovely in sun-shine , which in the next whistling winde quite fall off , because they were rotten or unsound at the core . wee are yet in some calme , but the storme riseth suddenly , wee know not how soone wee shall bee shaken , many prognosticks of foule and stormie weather are upon us . let us bee wise and settle our selves in sinceritie of heart , and sounde love of the truth , which shall hold us on our foundation , when others shall bee overturned . thus the prophet , having sufficiently by the eyes of his minde , drawne much matter of meditation from the heavens ; he casteth downe his eyes on the earth , in the last verse of this psalme , and with admiration , saith , o lord , how wonderfull is thy name in all the earth ! noting , that not onely the heavens , but also the earth , being rightly considered , may offer unto us abundant matter of divine meditation . seeing then the whole hosts of heaven and earth are before thee , complaine not thou wantest matter whereon to meditate . come then , and see what great works the lord hath done in the earth , and hearken what a loud voice it hath to leade us unto god and our selves . see iob 12. 7. consider what barres , or engines , what mighty foundations uphold the massie substance of the whole earth and sea , that the infinite weight should not fall through the soft , thin , and compassing ayre , where no man can make a feather hang without some stay . this was iobs meditation , which ledde him to the infinite power of god , who hangeth the earth upon nothing , iob 26. 7. the whole frame of the heavens hath no other collumes than the ayre , the ayre leaneth on the earth , the earth hangeth on nothing but the mightie and powerfull word of god. from the unmoveable strength and stability of the earth , whose foundation cannot be shaken : we may fruitfully meditate of the stable and undoubted truth , and certainty of the word of the lord , both in his promises , and menaces : isay 48. 13. my hand hath laid the foundation of the earth : therefore heare , o iacob , he will doe his will in thee , o babel , &c. psalme 125. 1 , 2. they that trust in the lord shall bee as mount sion , and stand for ever . as the hils compasse ierusalem , so doth the lord his people . from the earth which is full of the goodnesse of the lord , psalme 33. 1. wee behold the riches of god , whose footstoole it is . 2 the bountifulnesse of god , who hath given it to the sons of men , psalme 115. 16. and made it our table , prepared and furnished with all dainty foode ; our house in which wee dwell , and a kinde and liberall mother affording us all her riches and store at all times . 3. the providence of god , who cloatheth the grasse , and decketh the earth : and will hee not much more them that feare him ? mat. 6. 4. the justice of god in the barrennesse of the earth ; a fruit of our fall and sin , and a just curse of the barrennesse of our owne hearts : a fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants . from the earth wee may raise sundry instructions concerning our selves : 1. matter of humility : it being our common mother whence we come , and whether we must returne . dust thou art , and to dust thou shalt returne . the same in the fading of flowers , withering of grasse , and the mowing it downe , put david in minde of the fading prosperity , and unavoydable mortalitie of men , psal. 90. 6 , 7. our matter is not iron , steele , &c. but grasse . all flesh is grasse . this sense of our mortalitie should quicken the care of immortalitie . 2. heavenly-mindednes . seeing the earth is but a pricke or a point in comparison of heaven , and so should it be unto us : who would lose an infinite for a finite , a thing of nothing ? see we not the earth hiding the wealth of it within the bowels , all the rich mettals , minerals , and costly stones ? and why conceive not we hence their nature ? her selfe would cover these from our eyes , that we should not set our hearts on them , nor they hinder us from better things . 3. love and labour after gods word . i see what paines men will take to digge and fetch out metals , as silver , gold , &c. why should not i digge deepe for wisedome , and esteeme gods word as gold tryed by the fire , worth much paines and labour ? prov. 2. 4. 4. i see the earth receiving seede , returne abundant fruit , according to the cost and paines of him that manureth it . oh where is the thankefull returne of fruits of grace , which i should bring unto god for his cost , and manuring of mee ? every good heart and good ground must doe so , matth. 13. 8. every faithfull soule , as a fat soyle , must bee in some proportion answerable to the meanes , lest beeing often watered , and remaining fruitlesse , we be neere a curse , &c. heb. 6. 7. we come now to particulars . looke upon the plants and trees . 1. and put thy selfe in mind , to become a tree of righteousnesse , the planting of the lord. 2. thou seest the tree stand firme upon his rootes against windes and tempests : see thou be firmely rooted on christ , lest the blast of persecution shake thee . 3. thou seest the tree well planted not onely greene , but fruitfull . art not thou as a tree planted by the rivers of waters , in gods garden and orchard of grace ? hath not hee warmed thy heart with his sunne of grace ? and watered thy soyle with fruitfull showers ? doest thou now , not onely become truely regenerate , moystened with the spirit of grace , to make thee flourish and looke greene ; but also bringest pleasant fruits unto the lord ? else looke for the axe to hew thee downe , and cast thee into the fire . 4. i see a good tree bringeth not fruits onely , but good fruits , and an evill tree bringeth forth no good fruit : no man gathereth grapes on thistles . by my fruits must i bee knowne . a good and a bad tree may bring forth leaves , and armes , and greenesse alike : so good and bad have many externall things alike in common , as wealth , name , beauty ; yea , hearing , speaking , profession . but good fruits from good juyce and sap , are proper to good and living rootes : i must examine the goodnesse of my fruites . 5. i see fruitfull trees the more laden , the more they encline and bow themselves downe neare the ground , offering their fruite to every gatherer : so must i , the more fruitfull in grace , bee the more humble , and free , and beneficiall to every one that can gather any thing from me . 6. what particular can i behold , and not gather some spirituall fruit ? see i a palme tree ? it is an image of a just man thriving by afflictions : the more weight the more growing , psalme 92. 13. looke i upon a vine ? christ compareth himselfe to a vine , iohn 15. and the faithfull to the branches set into him . how many meditations may one draw hence ? nay , the very thornes and briars teach us to beware of earthly and choaking cares , luke 8. 14. and pleasures which choake the word , that the seede of god cannot thrive in their hearts ; besides the sight of our sinne , in the abundance of them . aske the beasts , and every one of them will teach thee something , iob 12. 7. all the beasts on a thousand hils are the lords , psal 50. in the lyon , behold the lyon of the tribe of iudah , who foyled the roaring lyon. in a lambe , see the lambe of god that taketh away the sinnes of the world . in a sheepe , note the wandring disposition , isay 53. 6. and the duty to heare the voyce of christ the shepheard , and follow him , ioh. 10. in a goate , a stinking creature , see the image of a reprobate , who shall bee set on the left hand , mat. 25. 33. in the oxe and asse , to know our master that feedeth us , isay. 1. in the horse and mule , indocible creatures , who cannot bee taught by rules , but by over-ruling and bridling ; see our untaught and refractarie nature : therefore let us not bee like them , psal. 32. 9. in the little emmet , see what providence and diligence thou art to use ; while time lasteth to lay up for time to come . avoide lazinesse , and idlenesse , and know thy season , prov. 6. 6. in the contemptible worme , trodden under foote : consider the humility of christ , who was as a worme and no man , psal. 22. let the same minde bee in you . thus shall wee use them as their lords , when wee see the lord in them . and while we cannot bee beyond them in strength of body , quicknesse of senses , and swiftnesse of foote ; wee shall be beyond them in discourse of minde , and in divine and spirituall contemplation . looke on the birds upon and about the earth , and consider from them all : 1. the providence of god ; they reape not , nor spin , and yet are fed : a sparrow falleth not to the ground , without his will , matth. 6. 26. [ are not we better than they ? ] 2. in the dove wee have a lesson of patience , meekenesse , innocency , simplicity , without wrath or revenge matth. 10. 16. david mourned for sinne , like a dove . 3. the turtle , crane , and swallow , teach us wisedome to know our seasons , ier. 8. 7. let us learne to know the day of our visitation . 4. the eagle , to flye unto christ where ever he be , in earth or heaven , mat. 24. 28. 5. the henne brooding her chickings , puts us in minde of gods mercy , in gathering us , and stretching the wing of his mercy over us , matthew 23. 27. wee have no safety but under him ; wee lye open to prey and spoyle without him . 6. the raven of the valley must put children in minde of their dutie towards their parents , least they picke out their eyes , prov. 30. 17. 7. the nests of birds must put us in minde of our saviours poverty , matth 8. 20. if we want such conveniences , wee must bee content as he was . 8. the taking of silly birds in a net or snare , must put us in minde , to beware of hasting to sinne , which is as if a bird should hasten unto the snare , prov. 7. 23. looke upon the sea and fishes , and behold the wonders of god in the deepes . 1. who is it , who calmeth the sea by his power , and by his understanding smiteth the pride of it ? who measureth the face of the waters with a compasse ? iob 26. 10 , 11. and keepeth it from flowing over the earth ? 2. the sea is like unto god , an inexhaust fountaine ; for when so many flouds and rivers are run out , as so many thousand millions of creatures enjoy : it is not diminished , but remaineth in the same fulnesse : for this is the river of god that is full of waters ; psal. 65. so the lord is a sea of grace : the more he giveth , himselfe hath never the lesse . 3. i see all rivers runne into the sea , and pay a tribute to that whence they doe receive : so , as all is from god , all must returne to him by way of thankfulnes . 4. i see the sea obey his maker , keepe his bounds and banks ; i must feare god , shew my obedience , stand in my vocation , ier. 5. 22. 5 i see in the sea a mappe of the misery of mans life ; it floweth and ebbeth : seldome is the sea quiet , but after a little calme , a tempest riseth suddenly . so i must looke for stormes upon this sea of so troublesome a world . 6. in the sea are innumerable creatures , small and great : there walke the shipps , there play the leviathans ; some of which have beene found sixe hundred foote long , and three hundred and sixtie foote broade all which sheweth the power , wisedome , and providence of god : for all these doe waite on thee o lord , psal. 104. 25. 7. in the fishes , it will not bee fruitlesse to consider what miracles god hath wrought by them . ionah saved by a fish : two fishes multiplyed by christ , to feede five thousand men , besides women and children : how christ made himselfe known by a great draught of fishes , mat. 17. 27. 8. when i see fishes caught in a net , or hooke unawares : consider the folly of men taken by baites of pleasure ; and thinke no more of their time , but are taken , as fishes , in an evill net , eccles. 9 12. 9. when i see a fisher cast in his nets to catch fish , i may enter into a large field of the net of the gospel , cast into the sea , matth. 13. 47. and of ministers the fishers of men , matth 4. 19. and of the pulling men out of the sea of the world , by the power and preaching of the gospel ; as is shewed in that propheticall vision of ezekiel 17. 9 , 10. thus have wee shewed how all earthly things may minister heavenly meditations to heavenly mindes . how a good man will and may easily fall out of earthly talke into heavenly for when hee mindeth heaven , and the carnall man earth ; both are in their elements . the fire of the one , namely the spirituall man , heaveth him vpward , and the earth of the other presseth him downe , and burieth him alive wee have seene by the former discourse , that no man wanteth preachers to helpe him towards god. every creature may be a preacher to him , in whom the spirit first inwardly preacheth : & wee may take notice how barren & fruitles our mindes are , & how frothie our speeches by our owne defects . god is not wanting to us neither in his word , nor in his works , neither in the scriptures , nor in the creatures ; but is stil teaching , counselling , admonishing and justly condemning those that in both remaine untaught . wee will conclude the treatise with the words of iob ; behold these are a part of his waies , but how little a portion heare we of him ? and who can understand his fearefull power ? finis . notes, typically marginal, from the original text notes for div a13542-e130 to be in christ as a member how ? how we come to be in christ. the happy estate of a man converted . how to know a man in christ 1. note . 2. note 3. note . how a man in christ sinneth not 1 2 3 4 4. note . how to know that the spirit of christ is in me . 1. note . 2. note . 3. note . 4. note . 5. note . 6. note . vnum relatorum ponit alterum . how to know that christ is in us . 1 triall . 2. note . 3. trial. imitation of christ , wherein . i. 1 2 3 ii iii iv. v. 1 2 3 to be in christ is an estate . 1. honorable . 2. comfortable . 3. safe . 4. fruitfull 5. perfect . rom. 8. 38. non quoad substantiam , sed malitiam . resemblance between the first and second creation . 1. the author . 2 the matter . 3. the manner . 4. the order . 5. the qualitie . 6. relation the new creature discerned by foure properties 1. note of a new creature . 2. note of a nevv creature . 3. note of a nevv creature . 1 thes. 5. 23. the nevv creature hath all nevv . 1. new life 2. new birth . 3. a new soule . and faculties . 1 2 3 4. 5 new senses . 6 a whole new condition . 7 a new death . 4. note of a new creture . 1 2 3. 4 meanes to be used in this work of grace . 1. word preached . 2. faith. 3. strife . 4. prayer . why a man must be a new creature . reas. 1. reas. 2. reas. 3. reas. 4. 2 2 reas. 5. vse 1. second creation no lesse powerfull than the first . 1 2 3 4 5 6 7 1. conclus . reason 1. reason 2. 2. conclus 3. conclus . 4. conclus . 5 conclus . 6. conclus 1 2 3 4 5 6 7 how to grow up in this new creation . 1. in humility . 2. infaith . 3. in beautifull graces . how to demeane our selves new as creatus . 1. manifest and maintaine this image . 2 resigne our selves to christ our second creator . 1 2 3 3 move as new creatures . 4. converse among new creatures . how ? 1 2 esa. 5 3 2 3 popery in some sense rightly called the old religion . 1 2 3 4 5. live as new creatures . priviled●es of th● new creature . 2 a new condition . 1 covenant . 2. life . notes of heavenly life . 1 2 3 4 5 3. inheritance . new creatures denominated from imperfect nevvnesse . 1 2 3 new creatures , how upheld . 1 2 3 4 why the new creature is so hated in the world . 1 2 3 notes for div a13542-e7900 the voice of the creatures in generall . i. ii. iii. iv. vi. vii . mundi creatio , scriptura dei clemens . how to meditate of the creatures . instance shewed . 1. in the heavens . 1 1. their height . 2. their matter . 3. their forme . acts 10. 4. their firmenesse 5. their motion . 6. meditations from them as they are still in our eye . ii. the light . iii. the light bodies . 1. his magnitude 2. his brightnesse 3. his motion . 4. his s●tting . 5. his eclypse . 6 his burning heate . 7. his resemblance to christ the son of righteousnesse . cant 2. 8. the moon . 1 11. the moon resembleth the church gal. 1 ▪ 4. ecclesia sua habet tempora , viz persecutionis , pacis , &c. amb hex . lib. 4 cap. 2 ecclesia videtur at luna deficere , sed non deficit : obumbrari potest , deficere non potest . orbis lunae integer manet cum totus non ful get , &c. iii. the moone resembleth this world in . 1 inferi●riti● . 2. mutability . 3. obscuritic . vse 4. 5. disappearing . of the starres . psa. 136. 8 ii. iii. iv. v. christ the morning starre . christ the starre of iacob . of the clouds . cloudes lead us to god. ii. dewes resemble christ. 1 2 3 4 of the ayre . i. leading to god many wayes . iii. iv. of the windes . i. windes resemble god. motum scimus , motum nescimus . ii. windes leade us into our selves . the earth i. iii. iv. of trees and plants . of the beasts . of the birds . of the sea and fishes vox dei est in om nibus , per ominia , de omnibus , & ad omnia , loquens nobiscum semper & ubique . iob 26. 14. circumspect walking describing the seuerall rules, as so many seuerall steps in the way of wisedome. gathered into this short manuell, by tho. taylor, preacher of gods word at aldermanbury church in london. taylor, thomas, 1576-1632. 1631 approx. 237 kb of xml-encoded text transcribed from 189 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a13534 stc 23824 estc s100151 99836003 99836003 242 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. a13534) transcribed from: (early english books online ; image set 242) images scanned from microfilm: (early english books, 1475-1640 ; 1294:06) circumspect walking describing the seuerall rules, as so many seuerall steps in the way of wisedome. gathered into this short manuell, by tho. taylor, preacher of gods word at aldermanbury church in london. taylor, thomas, 1576-1632. [16], 319, [1] p. printed [by j. beale?] for iames boler, dwelling in pauls church-yard at the signe of the marigold, london : 1631. pages 74-5, 78-9, 100-01, 190-91 and 196-97 misnumbered 73-4, 77-8, 101-100, 191-90 and 197-96. another edition of stc 23823.5, first published in 1619. pages 3-9 tightly bound, with some loss of print; some print faded and show-through; beginning-page 15 from cambridge university library copy spliced at end. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on 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text creation partnership web site . eng christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-08 aptara keyed and coded from proquest page images 2004-09 judith siefring sampled and proofread 2004-09 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion circumspect walking : describing the seuerall rules , as so many seuerall steps in the way of wisedome . gathered into this short manuell , by tho. taylor , preacher of gods word at aldermanbury church in london . gal. 6. 16. as many as walke according to this rule , peace shall be vpon them , and mercy , and vpon the israel of god. london , printed for iames boler , dwelling in pauls church-yard at the signe of the marigold . 1631. to the right honorable and learned knight , sir robert nanton , one of the principall secretaries vnto his excellent maiestie , and of his maiesties honorable priuie counsell ; all the blessings of this life , and a better . sir , that which salomon teacheth in that one aphorisme often repeated ; wanted not apparent weight and moments of reason : saying , that in the prosperity of the righteous , the citie reioyceth : for god being in couenant with them , for their sakes doth good to such , as are ioyned in the same society with them : for one ioseph all potiphers house was blessed ; and for one paul , all that are in the ship with him are saued : yea , good and vertuous men by their presence , as lot in sodome ; by their prayers , as moses in the breach ; and by their prudent counsell , as that poore wise man , withstand the iudgments of god , and saue the citie : for had there beene found one good man , all ierusalem had beene spared for his sake . againe , vertuous men aduanced , will conferre all their honour and grace to the publike good : they liue not to themselues and theirs , but take in the church and common-wealth , as fellow-commoners of all their goodnesse . mordecaies authority wrought publike deliuerance to the whole church , and iosephs aduancement sustained the whole land , by opening the garners in time of famine . the honour of one good man shall be the grace of all good men ; his power the strength of many ; his greatnesse the raising of many : as when one mordecai is raised , light , and ioy , and gladnesse , and honour , came to all the iewes . further , good men honoured by god , will honour god againe , and withstand his dishonour : they will ( to their power ) prouide that gods worship be erected , that his sabbaths be sanctified , that true religion be maintained , that falsehood and errors be suppressed , that publike peace be not disturbed , that common iustice be not peruerted , least gods fauour be discontinued , and his iudgements let in . whence they are to be esteemed the strongest towers , the thickest wals , the most impregnable forts , the surest muniments , and the stoutest horsemen and chariots of their countrey : yea , the wise man in one word saith much more , that the righteous is a sure foundation , vpholding the whole world . but why write i this , or to your honour ? surely as one who euer reuerenced your worthy parts . i could not but craue leaue to expresse my selfe one of the citie , reioysing and praising god in your honours prosperity and aduancement : and the rather , because my selfe was an eye-witnesse how god led you through some of your yonger yeeres , which were so studiously and commendably passed , as this your latter time fitly answereth that expectation which was then conceiued of you . you were then deare to our common mother that famous vniuersity of cambridge ; which for your eloquence and grace of speech and perswasion , appointed you her orator : for your wisdome and grauity in gouernment , chose you her procter : for your soundnesse in all kinde of fruitfull and commendable litterature , tendred you all her honors and degrees : and for your sober , studious , and vertuous conuersation worthily held now her great ornament . and now as riper for greater emploiments , the same god ( whose priuiledge it is to dispense promotions , for he pulleth downe one and setteth vp another ) hath moued his maiestie not onely to set your seat among the honouroble , but to admit you ( as it were ) into his breast , and betrust you with the secrets of this great state and kingdome : an office not more ancient then honourable , befitting onely men of rarest wisdome , fidelity , and fitnesse to stand before so great , so wise a king. this was a most honourable office among the most ancient kings of israel : for king dauid had his two principall secretaries , seraiah and iehonatham , whom the text commendeth for a man of counsell and vnderstanding : and king salomon his sonne had other two , elihoreph aud ahiah , who were in chiefe place neere the king. wee read also of shebna , principall secretary to king hezekiah , of whom iunius saith ; he was fecundus à rege . now your place being a seruice of such honour vnder his maiestie , cannot be without an answerable waight and charge . your honour easily conceiueth that the lord chargeth you with a chiefe care of honouring him , who hath honoured you : that you stand charged to his maiesty with great trust and fidelity : that the church expecteth that by your authority , you should promote her causes , and stand in the maintenance of pure religion : that the common-wealth claimeth her part in you , for the preseruation of peace within her wals , and prosperity within her palaces : that the vniuersity looketh you should aduance her iust causes , promote learning , and encourage her students , by helping them into the roomes of the ignorant and vnlearned ministers : in a word , that the whole city hopeth to be exalted by the prosperity of the righteous . and now if your honours thankefull heart shall call vpon you , and say , quid retribuam domino ? you will easily fal into frequent thoughts and desires , of discharging all this expectation . this shall be happily done , if you shall chuse about you the wisest counsellors , for the happy and prudent carriage of your great affaires , imitating herein that peerelesse patterne of wisdome , salomon himselfe , who notwithstanding his extraordinary measure of wisedome , chose vnto himselfe , selectissimum sena●um , a bench of most wise and graue couns●llours , whose counsell rehoboam after despised . the best counseller is that great counsellour , who is daily to be consulted by feruent praier . the next is the word of god , which as it giueth no lesse certaine direction in difficult cases , than the oracle did vnto israel , or then did the pillar of the cloud , and of fire by day and night for their motion or station , while they passed through the wildernesse : so the daily consulling with gods statutes , by reading and meditation ( as with so many learned counsellours ) made holy dauid wiser than the aged , than the learned , than the princes , than his aduersaries . and if ioshuah would prosper and haue good successe in his high enterprises , he must keepe him to the booke of the law , and not depart from it . the feare of god is wisedome , and the next wisedome to that , is to conuerse and consult with such as doe feare god , whose lips speake iust and good things : wherby a man shal become both wiser and better . this is the high way to attaine and retaine grace and reputation with god and good men ; for this is an inheritance not gotten with greatnesse , but with goodnesse : the former cannot force or compell affections , the latter sweetly drawes and allures them : the former may procure flattery and applause , the latter onely yeeldeth true honour and sound comfort . might i adde but one grain to your godly care , by this olittle direction , with which if ●●fer my most inward affections , i haue my expeation . i know well your honours sufficiency , euen in this kind , aboue many of my profession , to furnish your selfe with diuine directions , if your leisure or weighty affaires would permit you to set them downe : yet i assure my selfe , your honour will not refuse the helpe of such , as are at more leisure to gather them , and humbly offer them vnto your hand . i was also more presumptuous to offer these lines vnto your view , because i conceiued that the rules of christian prudence and circumspection , could not bee more sitly directed , nor bee better welcome , than to so prudent and circumspect a parsonage . in which assurance i rest , commending your honours further happinesse and prosperity to him , who is an exceeding great reward , abundantly able to fill your heart with grace , to crowne your dayes with blessing , and finish them with comfort , life and immortality . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your honours , to be commanded , tho. taylor . ephes. 5. 15. take heed therfore that ye walke circumspectly , not as fooles , but as wise . chap. i. the ground of the ensuing treatise . the apostle in the former words , had vnder a comparison of light and darkenesse , excited the ephesians to holy conuersation , and to hate such obscene and filthy courses , as were found with the workers of darknesse . now he speaks in plaine termes , that which before hee infolded in comparisons : seeing yee are light , and in the light , wherein all things are manifest , see yee walke circumspectly , &c. in which words are , first , a duty propounded , circumspect walking , which in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is straightly charged vpon euery christian . secondly , the expounding of that duty , not as fooles , but as wise . and the words run , as if the holy apostle had in other termes said thus ; you that are beleeuers , sonnes of the light , ought as by your light , to checke and ●ontroule , yea , and disco●er other mens sinnes and ●orruptions : so also to be ●s vnblameable , yea , and ●ightsome in your selues , ●s possibly may bee : and ●herfore take heed of your ●wne walking , and see it be ●ircumspect . briefly thus ; euery christian man must walke warily , and circumspectly : or , the course of christianity must be a circumspect walking . for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , an accurate , and a strict walking ; or an exquisite course . so it is vsed , luk. 1. 3. it seemed good to me , when i had accurately searched all things : and , mat. 2. 8. herod charged the wise men thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search exquisitiuely and most diligently of the babe : and , act. 22. v. 3. paul professeth he was brought vp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the exact manner of the law. chap. ii. what circumspect walking is , and wherein it consisteth . ovt of which so substantiall a ground , it shall be worth our labour to enquire what this circumspect walking is : for we may not conceiue it as any carnall craft and policie , by which a man is wary to saue his goods , and outward estate : as many crafty heads and worldlings ●ast about , and continualy contriue with all wari●esse to saue themselues , ●nd their profits : and hee ●ust rise early that can get he better of them in any ●argaine . neither is this ●●rcumspection any such po●cie and warinesse in maters of religion , as relin●uisheth any good duty to which it hath calling ; or a●y practice of holinesse , or outward profits and ●ommodity ; or to preserue ●utward peace and plea●ures ; as many crafty and ●eceitfull protestants , that ●re so circumspect , as they will professe a religion which shall cost them no●hing . neither is this circumspection in any thing ● contrary , or crosse to tha● done-like simplicity , and christian innocencie ● which is the ornament o● holy profession . but is ● carefull and exact proceeding in the wayes of god , according to the rules of god : euen a● a worke-man most exactly fitteth his worke by the l●uell and rule , and depart not from it . now to this circumspection , are foure things required : 1. a knowledge of th● right way , which is as th● light , guiding him to set euery foot safely . for let ●man bee neuer so circumspect and wary , if he be 〈◊〉 the night without a light● and without a guide , hee can neuer walke securely and safe . the word is the lanthorne : and , the commandement is the light . and , when wisdome enters into the heart , and knowledge delighteth the soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , prou. 2. 11 , 12. 2. a diligent watch and care to keep from all extremities , to turne neither to the right hand , nor to the left . for it is hard to keepe a meane , wee being very propense to extremes . satan cares not so hee can conquer vs , whether it be by curiosity , or by carelesnesse : whether he can keep vs out of the church , or cast vs out by our owne conceits : whether he can keep vs so cold , as no good thing greatly affects vs , or whether hee can make vs boyle ouer with vnbridled zeale , that because we cannot haue all the good wee would , wee will refuse a great deale of good wee might haue . a circumspect christian will distinguish good from euill , and not refuse good for euill ; for that is an extremity . 3. an holy iealousie and suspition , lest the heart bee deceiued through the deceitfulnesse of sinne . the most simple-hearted christian is a most wary man , that is , of his owne hearts slipperinesse , suspecting himselfe in all things , fearing in all things lest hee may not offend god. hee knoweth sinne lies in ambush , and suspects the insinuations of it . as hee that is very circumspect for the world , is most suspitious of others , lest they ouer-reach and beguile him : so one that is most circumspect for heauen , doth more suspect himselfe than any other . 4. a prouident walking , by which a man is able to foresee future danger and euils , to preuent them , and prouide for such things as may best bestead him in the way . thus salomon speakes of the circumspect and prudent christian , that hee foresees the plague and hides himselfe : and learnes of the emmet to prouide in summer for winter . this property of circumspection we see in the wise virgins , that prepared oile in time . all these are inseparable properties of a prouident and circumspect walking . which is inioyned vs in sundry other places of scripture : as , prov. 4. 26. ponder the path of thy feet , and let all thy wayes be ordered aright . matth. 10. 16. be wise as serpents . this serpentine wisdome is nothing else but christian circumspection . heb. 12. 13. make right steps vnto your feet , as good runners , who not only speed themselues in the way , but are wary to keepe the right way , which they know is the shortest , and so carefully obserue euery step and euery aduantage . chap. iii. of the next words of the apostle , further explaining circumspect walking . not as vnwise , but as wise . ] the apostle here expoundeth what hee meaneth by circumspect walking ; namely , a wise ordring of a mans selfe according to the rules of christian prudence . for wisdome is two-fold ; either worldly and carnal , or else heauenly and spirituall . this distinction is the holy ghosts owne , in iam. 3. 15. 17. where both of them are at large described . our text speaketh of spirituall and heauenly wisdome : which is such a gift of god , as both directeth and effecteth , or causeth a man to doe that which is acceptable and pleasing vnto god. wherin it is much distinguished from humane wisdome , which is meerely contemplatiue knowledge ; but this is an actiue knowledge , giuing rules and guidance in practice and action : eccl. 10. 10. the excellency to direct a thing is wisdome . as a coachman in a coach , so spirituall wisdome in the heart , orders the whole motion of a christian in al his waies . the connexion implies , that those bee the wisest men , that walke most exactly . prou. 14. 8. the wisdome of the prudent is to vnderstand his way . deut. 4. 6. keepe them , and doe them : for this is your wisdome , and your vnderstanding in the sight of the people : — onely this is a wise people , and vnderstanding . pro. 23. 19. o thou my sonne , heare and bee wise , and guide thy heart in the way . chap. iiii. prouing strict walking to be the wisest walking . 1. he that is but a little acquainted with the scriptures , shall easily obserue that he who walks most strictly according to gods word , is led by gods wisedome , which makes him discerne betweene good and euill , and so walketh at a certain , by a most right and constant rule and direction : so as you shall finde him square and stable of good iudgement , and sound resolution in the things hee is about . hee is the wisest man that followes the wisest guide : but what man is hee that feareth the lord ? that is , walketh exactly : him will the lord teach the way that hee shall chuse , psal. 25. 12. whereas it is a iust punishment of carelesnesse , to wander as vagrants and vnsetled persons in the way of religion , and grounds of christianity ; and to bee tossed and tumbled euery way with the waues of inconstancie , and doubtfulnesse in euery thing , for want of sound information and iudgement in the wayes of god : & needs must such be as wauering in their practice , as in their iudgment . 2. he is the wisest man , that being to iourny takes the safest , shortest , cleanest , and most lightsome way : but so doth he that walkes most strictly , and circumspectly ; he only walkes safely , because he walkes sincerely ; whereas in declining gods wayes but a little , there can bee nothing but feares without , and terrors within , and danger on euery side , which nothing but vprightnesse can fence out . so who can deny but god himselfe hath described the rightest , and so the shortest way to heauen , which is the way ouer which hee holds his owne light ? and howsoeuer many aspersions and foule things be cast vpon it , yet this is the only cleane way of holinesse and innocencie , that leadeth to the holy of holies , into which no vncleane person or thing can enter . 3. he is the wisest man , whose words and actions being scanned most narrowly will abide the triall : but thus must needs his words and actions bee found , that is most exact , and stands most strictly the word . so dauid saith , then shall ●not be confounded when i haue respect to all thy commandements , psal. 119. 6. and iob 31. 35. the almighty will witnesse for me , though mine enemies write a booke against me . let the enemies of grace , slander , reproach , and traduce for a time the wayes of gods righteous seruants , hee will make their righteousnesse breake out as the light , and time shall shew they were not so ouershot as the world deemed . for , standing straitly to the word , they may truly say with ieremy , lord , if i bee deceiued , thou and thy word hath deceiued mee . 4. he is the wisest man that best acquits himselfe in all estates : but he that walks precisely according to the directions of the word , shall most handsomely demeane himselfe in all estates . if god giue prosperity to a wicked man , it drownes him : ease slayeth the foolish : but this man vseth it warily , without pride or insolency ; he is taught to vse the world weanedly , as not vsing it . if he be in aduersity , which sinkes the sinner , this man beares it without impatience or murmuring , yea , he makes himselfe a great gainer by it . gods word fits him for euery estate : he can want , and abound ; he is for peace or warre , for sicknesse or health , for life or death : no euill tidings can make him afraid . as a wise man he hath rule and power ouer his affections , and is free from vnruly passions . 5. he is the wisest man that taketh the best course for his own prefermēt : but so doth hee that walketh most exactly : godlinesse is the greatest gaine . this man is euer in the way of preferment , hee stands still in the presence of god , liues continually in his eye ; by constant honoring of him , hee is comming into place of great honour , and great honour is comming vpon him . hee hath wealth and riches , and is still storing vp as one couetous for heauen , is euer increasing in grace and glory . 6. he is the wisest man that can giue others the best and wisest counsell : but who is so well able to giue aduice , as hee that is best acquainted with the wayes of god ? if experienced counsell be the best , who so fit as hee , who hath tasted how good god is : who so able as hee , whom god hath stored with wisdome , such as hath winded him out of many troubles , such as brought into his hands so rich a stocke , and reuenue of grace , and made him a patterne and example of piety and vertue to many other ? which if it be so , then we might take occasion to reproue such as charge gods people with simplicity and foolishnesse , and condemne them of much madnesse , in that they goe in a way vnknowne , vncouth , and contrary to the world . they cannot walke in the dirty path of sinfull pleasures , nor by the crooked rule of carnall policie , nor make the fashion of the world the measure of their conformity : but are content to walke in the straight way vnto eternall life ; which the foolish world counts foolishnesse , and a simple sillinesse : but with greater folly : for god and his word approue them as the wisest men in the world , and so denominateth them , wise virgins , wise seruants , wise marchants , &c. and our text cals them fooles that walke not circumspectly . chap. v. describing some meanes to attaine this wisedome . now before wee passe this point , it shall not bee amisse to direct the reader by the way to some meanes to attaine this wisdome , to walk exactly : as , 1. a diligent and frequent vse & acquaintance in the word of god , as men become wise politicians by often vsing the booke of statutes . this law of god , hath gods wisedome contained in it , and makes vs truly wise for the matter and measure , as god would haue vs. hence the holy ghost euery where cals foolish men , to giue eare to vnderstanding , and to heare the words of wisedome , prou. 8. 5 , 6. and v. 33. heare instruction , and be wise . neither must we heare till we get a smattering knowledge of some generall grounds of religion , in which most rest themselues ; but to vnderstand the whole will of god , which is our rule : and not onely to vnderstand it , but to apply it to our seuerall occasions , that it may not only be light in it selfe , but a lanthorne to our feet , and that in all our steps . this is the high priuiledge of the scripture aboue all writings , that these alone are able to make men wise to saluation , 2 tim. 3. 15. most men reade humane histories , mens sayings and writings , politike essayes , and obseruations of prudent men : and this furnisheth them with some modell of humane and earthly wisedome : but onely the wisdome of gods word , can make vs truly wise to saluation ; without which all the wisest gentiles , professing wisdom , and abounding mortalities , proued starke fools , rom. 1. 22. cast gods booke of wisdome aside , thou shalt proue a foole in the end . 2. meditation of that a man heares and reads : for , to bee wise , wee must not onely receiue the ingrahted word , iam. 1. 21. but keepe it , luk. 11. 28. blessed are they that heare the word of god , and keepe it . now an especiall way to keepe the word , is meditation , which digests it into the seuerall parts . mary heard the sayings of christ , and pondered them in her heart . and dauid vsed this meanes to become wise : yea , by constant meditation in the testimonies of god , he professeth how hee became wiser than the prudent , than his teachers , than his ancients , than his enemies , psal. 119. 97 , 98 , 99 , 100. and the reason why many heare a long time , and are neuer the wiser , is because they neuer care to fasten it by meditation , and make it their owne : but wise men will lay vp knowledge , prou. 10. 14. 3. a louing and thankfull embracing of admonition and rebuke . prou. 9. 8 , 9. rebuke a wise man , and hee will loue thee : giue admonion to the wise , and he will bee the wiser : teach a righteous man , and hee will increase in learning : but rebuke a scorner , and hee will hate thee : and , fooles scorne admonition . and therfore we are commanded not to speake in the eares of a foole : for hee despiseth the wisdome of our words , pro. 23. 9. the way for a man to grow wise , is , daily to discouer his owne folly , and make vse of their words , who would helpe him in this businesse . thus dauid grew sensibly wiser by the reproofe of nathan , when hee made him confesse he had done very foolishly . this is christian teachablenesse , when a man is apt to receiue a reproofe . 4. frequent the company of godly and wise men : for hee that walkes with the wise , shall be wise , prou. 13. 20. and 9. 6. forsake the foolish , and walke in the way of wisdome . in the company of the wise a man may bee sure to doe good , or take good : the lips of the righteous feed many : he will speak out of a good store-house ; he wil deale faithfully with his brother , to helpe his soule out of sinne ; his name from infamie , his person from scandall . besides , he shal be resolued in doubts , encouraged in well-doing , and directed by such both by good instruction and good example . 5. be feruent in prayer : it is a spirituall wisedome , and a gift of the spirit ; therefore if any man lacke wisdome , let him aske it of god , iam , 1. 5. it is wisedome from aboue , iam. 3. 17. this wisedome is not the birth and issue of great wits , and quicke conceits , ●ut is seated in the heart ●hat is humble , and in sanctified soules , that are familiar with god , and frequent in prayer . for as moses when he was long in the mount with god , his face shined when he came downe : so those that continue in the mount of diuine meditations and petitions , shall shine in wisedome & knowledge . how or whence got salomon all that measure of wisedome ( in which hee was an eminent type of iesus christ , in whom were hid treasures of wisdome ) but because he asked it of god as his chiefe choice ? and dauid in the 119. psalme , makes no end of begging wisedome , vnderstanding , good iudgement from god ; because hee knew there was the fountaine . these are the meanes that are set apart by god , for the attaining of wisedome . if we faile in them , let vs blame our selues , if folly eat vs vp . chap. vi. leading into the particular rules of christian wisedome , with the generall distribution of them . because this wisedome is not a contemplatiue , but an actiue knowledge , wee must acquaint our selues with the precepts of it , to guide vs to this exact walking , that the whole man may bee led by the rules of christian prudence in all things . this is that which the apostle prayeth for the colossians , cap. 1. v. 9. that they might be fulfilled with the knowledge of his will , and all wisedome in all things , to walke worthy of the lord , and please him in all things . and because knowledge is of generals , and wisedome of particulars , therefore for our better direction , let vs here consider some particular rules of spiritual wisdome grounded in gods word ; which hee must be carefull of , that would walke not as vnwise , but as wise ; according to this apostolicall counsell . rules of wisdome , concerne 1 god , and the things of god. man himselfe ; in his inner man ; 1 minde . 2 thoughts . 3 will. 4 conscience . 5 affections . outward man , in his 1 calling . 2 estate , of prosperity . aduersitie . 3 speeches . 4 actions , in generall , for triall . vndertaking . speciall , of 1 mercy . iustice. necessity . 2 indifferēcy , in generall . speciall , for meat● . sports . apparell . others in 1 generall , toward all . 2 special ; 〈◊〉 1 good men . 2 euillmen ▪ in , 1 generall . 2 specia●l 1 scorners . 2 haters of our selues . chap. vii . rvles of wisdome concerning god , and the things of god , are foure . 1. that god is to be loued aboue all , and that for himselfe , being the chiefe good . this is the scope of the whole first table , the first and the great commandement , mark. 12. 33. to loue god witb all the heart , all the vnderstanding , all the soule , and all the strength , is more than all burnt offerings and sacrifices , as the scribe confessed ; whereupon the text inferres hee answered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cordaté , ) discreetly , wisely , and that in christs iudgement . this is wisedome , to giue god the first place , first thoughts , first seruice , chiefe prayse and precedency : for , of him , and through him , and from him are all things . 2. another chiefe point of spirituall wisedome in the things of god , is , to purchase christ and remission of sinnes aboue all things in the world . the sound christian is that wise marchant , that sels all to buy the pearle , that is , christ and his righteousnesse : that wise builder , that layes christ a sure foundation in his heart : hee is of the number of those wise virgins , that will be sure ( what euer they lacke ) to furnish themselues of oyle in their lamps to meet their bridegroome . wisedome will procure the best commodities , and chiefe gaine , which is christ both in life and death . paul was a wise marchant , who esteemed all things drosse and dung in comparison of christ. so were the disciples , saying , master wee haue lest all and followed thee . so were the martyrs , whom the world accounted simple fooles , in following christ with the losse of life and all . happy is that soule , and filled with found and sauing wisedome , that comes to christ with this resolution , master , thou hast the words of eternall life , and whither shall i go ? 3. let vs preferre in our election and choice things of higher nature , before things of inferiour : for wisdome keeps a method , by which it euer subordinateth lower things to higher . this rule our sauiour prescribeth , mat. 6. 33. first seeke the kingdome of god , and his righteousnesse , and then the things of this life ▪ first prouide for hea●en , and then for earth . by which rule of wisedome , 1. all profits and pleasures must giue place to piety : for all is but pidling gaine to godlinesse . 2. by this rule of wisedome , the speciall calling and trade of life must giue place to the generall calling , which is the trade of christianity . 3. by this rule a christian must chuse to bee rich in god and good workes , rather than in the world : which because the rich man in the gospell neglected , hee is called foole for his labour . 4. by this rule wee must with dauid , more affect one glimpse of gods fauour and countenance , than all corne , wine , and oyle , that is , the most necessary and delightful profits in the world . 5. by this rule wee must make more account of pardon of sinnes locked vp in our breasts , than of the whole treasury of a kingdome in our chests . 6. by this rule wee must esteeme a graine of grace aboue a million of gold : and 7. a poore godly man aboue a wicked prince : eccles. 4. 13. better is a wise childe than an old foolish king ; which will not be admonished . 4. feare ●od , and keepe his commandements : for this is the whole man , eccles. 12. 13. this is to apply our hearts to wisedome , to set our hearts to keepe gods commandements , and do them : this is our wisedome , deut. 4. 5. who is a wise man among you , endued with knowledge ? let him by good conuersation shew his works in meeknesse of wisdome , iam. 5. 13. a wise man will attend the mouth of the king , and will feare the danger of the law : so a wise christian will walke in the law of the lord , psa. 119. 1. and will be sure to keepe him to this rule and warrant contained in the word of god , gal. 6. 16. and as a wise man is carefull to keepe his assurances and euidences for the certainty of his lands and earthly liuelihoods , and is loth to forfeit any of them by failing in any of the conditions : so it is the wisedome of a godly man to keepe the word safely in his heart , which assureth him of his estate in heauen , and which hee is loth to forfeit by failing in the conditions and clauses of it chap. viii . containing rules of wisedome concerning the innner man ; and first of the minde , thoughts , and will. being to entreat of the rules of wisdome concerning man & the things of man , good order requireth that wee begin with such as concerne 1. ones selfe , and 2. others . they which concerne a mans selfe , respect either the inner man , or the outward . the inner man in fiue particulars : 1. in his minde , 2. thoughts , 3. will , 4. conscience , and 5. affections . for the minde , these rules of wisedome are necessary to be remembred . 1. to furnish it with necessary , profitable , and humble knoledge : the mans eies are in his head , ecl. 2. 13. this is a wisedome to sobriety , rom. 12. 13. where also the apostle condemneth curiosity and conceitednesse , which wastes out time , aud brings infinite idle questions , wherein men presume aboue that which is meet . the prophet dauid professed hee medled not with things too high for him . and the apostle paul desired after his conuersion to know nothing but iesus christ , and him crucified . as for humblenesse in knowledge , salomon saith , the way of a foole is right in his owne eyes , pro. 12. 15. and , a wise man in his owne conceit is more hopelesse than a foole , pro. 26. 12. 16. our rule therfore must be to grow vp in wisdome , and as wee grow in knowledge , so to grow in humility : for the more sound knowledge a man attains , the more shall hee see in himselfe to humble him . 2. to decke and adorne the minde with humility , holinesse , modesty , shamefastnesse , &c. 1 pet. 3. 4 , 5. and , col. 3. 12. as the elect of god , put on tender mercy , kindnesse , humblenesse , and meeknesse ▪ but aboue all things put on loue , v. 14. the second sort of rules concerns a mans thoughts . the generall is in pro. 4. 23. keepe thy heart with all diligence : for it is slippery and deceitfull ; more than necessary to watch and suspect it , and to set time apart to check and reclaime it . but for the better keeping of thy thoughts in order , thinke on these particulars : 1. giue god thy first thoughts , that he may hold the chiefe part in thy heart : and this will sweetly relish the heart , and by estranging it from worldly impediments , fit it , and keepe it in preparednesse for all good occasions ▪ psa. 108. 1 , 2 , 3. dauid prepares his heart , and will awake early to praise the lord : the way to walke safely and comfortably all the day , is first to reforme that which is within . 2. examine thy thoughts whence they come , and whither they go , and what they doe in thee : by which meanes thou shalt banish a number of idle and wandeing thoughts , which like roauing vagrants , being worth nothing , come euer to steale something , either time or grace : and so shalt thou make and keepe roome for better . and doe this betime , because the first motions of sinnefull thoughts defile a man. this rule is in 2 cor. 10. 5. to draw weapons against euery strong imagination , that is exalted against the knowledge of christ. 3. if thy thoughts concerne the world , pull them backe , keepe them from the world , saue as much as needs must for the moderate maintaining of thy selfe and thine , lest heauenly thoughts bee drowned and hindred , 1 tim. 6. 9. the reason is , because our hearts being earthly , doe presently conceiue a sweetnesse in earthly things , and are presently distracted from the loue of the creator , to the loue of the creature . now spirituall wisedome requireth , that wee diminish the loue of the creature , that we may in crease our loue of the creator . but , if they will run vpon the world , then turne the course of them a little , to consider the va●ity and misery of this euill world , the painted vizor of the pleasures of it , the vncertainty of life , the deceitfulnesse of riches , how they be not ours , what euils and incumbrances we haue receiued from the world , what fools they haue made vs in treasuring on earth , whose home and expectation is in heauen . 4. if thy thoughts concerne thy selfe , or others thy brethren , labour to think better of others than thy selfe : for thou seest no such thing in them as in thy selfe : phil. 2. 3. let euery one esteeme better of another than of himselfe . yea , the more thou seemest to excell others in gifts , the more humble labor to be . an hard rule , and difficult to be practised : and therefore it is often cōmended to vs , as rom. 12. 16. make your selues equall to them of the lower sort ▪ and elswhere . for this purpose , conceiue not onely what thou hast receiued , but what thou wantest , and what good things thou art without : and then with paul , say thou hast not yet attained to perfection . 5. if thy thoughts concerne any sinne , be sure it be to hate and reno●nce , to bewaile and mourne for it , in thy selfe or others . for there is a slynesse and subtilty in sinne , which while we thinke of , it easily gaineth some tickling and consent , which at least hindreth that through-hatred that wee ought to maintaine against it . the third rule for the inner man concerneth the will , namely , that our care must be , there bee but one will betweene god and vs : for so hath the lord taught vs to pray , thy will bee done . 1. wherein soeuer god hath reuealed his will to vs , in that we must rest . 2. whatsoeuer his will determineth of vs , that wee we must account holy and iust , whether with vs or against vs. 3. whatsoeuer his will prescribeth to vs , whether obedience to the law , or faith of the gospel , wee must hold our selues fast bound in conscience vnto it , let it seeme neuer so crosse to vs , or contrary to his law , as abraham did in offering his sonne . 4. whatsoeuer his will disposeth to vs , prosperity or aduersity , sicknesse or health , life or death , or whatsoeuer else ; all is from a most wise hand , disposing euery thing for the good and saluation of his elect , and so should bee entertained . thus eli said , it is the lord , let him doe what is good in his eyes : and hezekiah , the word of the lord is good , euen when it threatned the ouerthrow of his house and kingdome . so dauid , psa. 39. 9. i held my tongue , and said nothing , because thou lord didst it : and iob , the lord giueth , and the lord taketh , blessed be the name of the lord. chap. ix . rules for the conscience . the fourth sort of rules for the inner man , concerns the conscience . 1. beware of doing any thing with a blind conscience . a blind man swallowes many a gnat , and a blind conscience swalloweth any sin . this is a wicked conscience , to which no sinne so great shall come , but a man shall thinke hee doth god good seruice in it , as christ speaks of them that would s●ay his disciples . why doe heathens persecute christians , and papists pursue protestants euen to death , but out of blinde zeale and conscience , that they root out a false religion ? and whatsoeuer a man doth by an erroneous and seduced conscience , is sinne : the rule of conscience to heathens being the law of nature , and to the church the law written , euen the whole word of god as a pillar of cloud and fire to direct it in all the way to heauen . therefore let the word of god dwell plenteously in you , in all wisedome , col. 3. 16. 2. doe nothing with a doubtfull conscience : for whatsoeuer is done with a scrupulous conscience , is sinne , and is not onely an offence of god , but of the conscience too , which is as a little god within vs : for it is not of faith , nor obedience to the knowne will of god. rom. 14. vlt. hee that doubteth , is condemned : because his action is not of faith . therefore vers . 5. he saith , let euery man bee fully perswaded in his minde . 3. labour to get a good conscience aboue all things . act. 23. 1. i have endeuoured in all good conscience till this day . a pure conscience by nature hath no man , but made pure by the bloud of christ sprinkled vpon it by faith , in that he hath obtained full remission of sinne , and by his bloud also merited the spirit of sanctification , by which the conscience of the beleeuer is daily cleansed . 4. labour to get a pure conscience in all things . a man by obseruing many things , may get himselfe good credit , but a good conscience must bee in all the things of god. the pharisies might not goe into pilates iudgement hall , lest they should bee polluted ; and yet at the same time , they could dispence with their conscience , to crucifie the sonne of god , a sinne defiling heauen and earth , whiles the sunne was ashamed , and the earth trembled at it . the papists may not eat flesh in lent , their consciences will not suffer them ; but to kill kings , and blow vp parliament-houses , their consciences giue them good leaue . many protestants will not steale , kill , commit the act of adultery : but their conscience can dispense with couetousnesse , vnbridled anger wantonnesse , filthy speeches , &c. but if gods word be the same , so must the conscience : and hee that serues god as paul did in pure conscience , 2 tim ▪ 1. 3. will doe so at all times , in all places and things , and will auoid sinne in his closet as much as in mos● publike meetings , yea , small sinnes as well as great . 5. it is as great wisdome to keepe things well , as to purchase them : therefore we must ( if we would wall● wisely ) bee as carefull to keepe good conscience a● to obtaine them : and therunto obserue two things ▪ 1. daily take away matte● of accusation , which is sinne , by repentance . 2. rather displease all men than thine owne conscience , thy friends , thy family , thy rulers , nay , thy owne selfe before thy conscience . so did daniel and his fellows . so did cyprian ( as augustine relates it ) when the emperor in the way to his execution said , now i giue thee space to consider whether thou wilt obey me in casting a graine into the fire , or be thus miserably slaine : nay ( saith hee ) in re tam sanctâ deliberatio non habet locum : there needs no deliberation in this case . the like we reade in the hystory of france : in the yeare 1572. presently after that tragicall and perfidious slaughter and massacre of so many thousands of gods saints by treacherous papists , charls the ninth king of france , called the prince of conde , and proposed to him this choice ; either to goe to masse , or to die presently , or to suffer perpetuall imprisonment . his noble answer was , that by gods help he would neuer chuse the first , and for either of the two latter , hee left to the kings pleasure and gods prouidence . thus a good conscience makes a good choice for it selfe , chusing any thing rather than to offend god. chap. x. rules of wisedome concerning the affections . the fifth sort of rules for the inner man concerneth the affections , and hath these particulars : 1. delight thy selfe in the lord , and make him thy chiefe ioy . psal. 37. 4. for the obiect of our ioy must not be carnal , but the lord himself , apprehending him as gen. 17. 1. el shaddi , almighty to saue , all-sufficient to supply , and a large portion , our sunne , our shield , grace , and glorie , psal. 84. salomon hauing tried his heart with all other delights , came at last to a recantation : and so doe all gods children , and say , lord lift thou vp the light of thy countenance vpon vs , psal. 4. 2. labour to affect all other things in god , and for god , nothing like him , much lesse aboue him , or against him : psal. 34. 8. taste and see how good god is ; that is , in all things labour to find the sweetnesse of god in all his creatures , and all his actions . a wise man will not insist in the gift , but looke to the giuer , whose loue hee prizeth more than the token of it . if any affection make vs vnfit to pray , or any way thrust vs from god , it is carnall . 3. let vs labour to get our affections more to heauen than earth : col. 3. 2. set your affections on things which are aboue , and not on things which are on earth : where we see plainly , that these two cannot both haue the affections set on them , no more than two masters serued at once : as also that it is not enough to affect heauenly things , but also with chiefe affection and care , in the first place . hence is that ordinary rule , that spirituall things must be affected and asked simply , being simply good , but temporall with limitation , as being but conditionally good . 4. feare the euill of sin more than the euill of punishment , because the euill of sinne is more euill . sinne is simply euill , and so is nothing else , no not the punishment of it . a wise man should rather chuse hel than gods offence : for there is nothing but sinne which god hateth , and wee ought to hate nothing so much : sin directly resisteth gods glory , but punishment makes for it in the manifestation of his iustice . 5. be affectionate one in the case and condition of another . in case of spirituall misery , sinne , weaknesse , humane frailty : bee tender hearted one to another , euen as god for christs sake forgaue you , eph. 4. 32. so col. 3. 12. now beloued , as the elect of god put on tender mercy , kindnesse , &c. one to another . and in the temporall miseries of our brethren , put on bowels of compassion , be not without naturall affection , forget not iosephs affliction ; but lend , giue , clothe , feed , protect from violence , and turne not thine eyes from thine owne slesh . the phrase ( bowels of mercy ) shewes that all our mercy must be from within , euen from the tender compassions of the estate of our brother : and the same in isa. 58. 10. that we power out our soules to the needy : that is , our soules must first be mercifull , and then our mercies will be plentifull , which is noted in the word powring . chap. xi . rules of wisedome for the outward man , and first concerning his calling . now we come to such rules of wisedome , as wherby the outward man is to bee ordered , that wee may walke ( both toward our selues , and others ) not as vnwise , ▪ but as wise , and that by the wisedome which is from aboue . and these rules concerne , 1. his calling , 2. his estate , 3. his words , 4. his actions . directions to walke wisely in his course and calling are these : 1. seeing the calling is a part of christian obedience , and duty to god , a christian may neither liue out of a calling , nor in any calling not warranted by gods word . for if god set vs in our callings , hee promiseth both to be with vs in them , and to giue vs good successe , and to helpe vs against the tediousnesse of them , ios. 1. 8. therfore sanctifie thy calling , and euery part thereof , by the word and prayer . 2. in the whole exercise of our calling ▪ wee must shew all good ●aithfulnesse . 1. to god , by depending on him , who hath made our calling a chiefe meanes of our maintenance , and not sacrificing to our own nets . for it is the lord that giues power to get substance . 2. to our selues , by walking diligently , and abiding in our calling , that we may eat our owne bread , and prouide for our selues and ours , and giue to him that needeth , eph. 4. 28. for by idle and inordinate liuing , through the neglect of the vocatiō by gods iust iudgment men fall into the depth of sin , drunkennes , gaming , whoredome , theeuing , and nothing comes amisse to an idle person . besides , discredit , bad report , and pouerty , come as an armed man vpon such a one . 3. to others , whether we be masters or seruants , as knowing that in our calling wee are to practise most christian duties , as loue to our brethren , patience , truth , fidelity , vprightnesse , as being euer vnder gods eye . 3. another point of wisedome in our callings , is , not to meddle with other mens businesse , but follow our owne close . 1 the. 4. 11. study to be quiet and to doe your owne businesse . and euery where the apostle reproues busie-bodies , who going beyond their owne bounds , thrust their sickle into euery mans haruest , and being out of their owne places and businesse , intermeddle with that which no way concernes them . and these are disturbers of peace and ciuill tranquility , kindling and blowing vp contentions for lacke of other work . the same rule is for women also , that they be not gadders , but house-keepers . 4. in all earthly businesse , studie to carry an heauenly minde . a christian while hee conuerseth in earth , must haue his conuersation in heauen , and know , that in all the wayes of this present life , hee ought neuer to step out of the way to eternall life . neither shall a man bee a loser by this course , seeing wee haue an expresse promise , that if wee seeke gods kingdome first and principally , these outward things should ( so farre as they are needfull for vs ) without such carking care bee cast vpon vs. 5. as all duties of the calling must be profitable in themselues , and for the publike good , so the most profitable must bee most intended , and specially performed . a minister must reade the word , but must apply himselfe more to preaching , as being more necessary . a magistrate must execute iustice vpon transgressors of mens lawes , but especially against open transgressors of gods law. masters of families must prouide for the bodies and health of their family , but especially for the good and saluation of their soules . chap. xii . rules of wisedome concerning a mans estate , and first for aduersity . the rules of wisedome concerning a christian mans estate , are these : first , generall ; secondly , speciall . the generall rule for all estates , is this : be prepared for any estate , contented in euery estate , and assure thy selfe the present estate ( whatsoeuer it is ) is best for thee , though not euer in thy sense , yet in gods gracious and wise ordering of it . this lesson the apostle paul had well learned , phil. 4. 11 , 12. i can want , and abound ; i can be full , and hungry : i haue learned in all estates to be contented . the speciall rules are either for prosperity , or for aduersity . concerning aduersity & afflictions , these are the rules of christian wisedome : 1. consider thou art not placed here in the world by god to enioy the pleasures of the world , but to enioy god , which thou maist doe as well in affliction as in prosperity , and to cleaue to him in his seruice , looking for nothing but afflictions , as a pilgrim going to thy countrey , the way whereunto , lyeth through afflictions . this ground not laid ; men count troubles a strange thing , 1 pet. 4. 11. and start at the mention of them , as the apostles , ioh. 11. 8. when they heard christ speaking of going into iurie , where the iewes had lately sought to stone him . and note it to be a corruption of the heart , to bee more grieued for thine owne troubles than the troubles of the church , for priuate than publike euils . 2. la● vp strength and comforts aforehand : as 1. humility , to ouer-master and tame the pride and rebellion of our hearts , and to bring in contentednesse to sweeten our troubles ; and our labour will be well spent : for if we can rellish the hardest part of our life , our whole life else will assuredly be more sweet and ioyfull . 2. growe vp in the knowledge of god , which will make thee rise vp in much comfort , and will bring in comfort against that confused heauinesse , distrust , and dangerous affections & passions , which else in trouble might beat vs downe , and off him . 3. get assurance of faith , which will sweetly warme the heart in the sense of gods loue in iesus christ : the fruit of which will be , first , to enable vs to trust our selues with god in any estate , and bee assured the lord is with vs in fire and water , in the midst of the valley of the shadow of death . secondly , to depend on him for strength : for howsoeuer satan would make vs bel●eue our affliction is greater than it is , or wee are for it ; yet wee shall assure our hearts that the lord hath measured it out for our strength , and not aboue . thirdly , to wait vpon him for a good issue and seasonable deliuerāce , who hath promised to turne it to the best . this shall keepe vs from fainting , distrust , and despaire . 3. in all euils of punishment take occasion to set vpon the euill of sinne , and reuenge vpon that : complaine of it to god & men , murmure and grudge at nothing else . if affliction be sharper then ordinary , it is sure some sinne or lust addes a sting vnto it . but this rule mortifies sinne and vnruly passions , and will weaken the heart , and make a man say with the church , i will beare the wrath of the lord , because i haue sinned . 4. make them no heauier then god maketh them , by impatience , frowardnesse , and loosenesse of heart . god sometimes layes on a little finger , and the froward heart laies on the whole hand and loines , to make the burden heauier with faithlesse heauinesse and distrust , which is but an addition of new and worse troubles then the former . how inconsiderately doe many men load themselues with troubles too too light in themse●us , and on the shoulders of wise men , who can make a vertue of necessity , and st●p ouer a number of rubbes , which others stoope to remoue and infinitely toyle themselues ? how doe many in smaller troubles , as discurtesie of neighbours , vnrulinesse of children , vnfaithfulnesse of seruants , smaller losses and crosses in family-matters , giue place to vnquietnesse , impatience , and passion , till their folly haue ( by seeking to ease their burden ) increased it from a dram to a talent ? and now how vnmeet are they for the seruice of god ? how vnprofitable in any christian society ? how sowre and heauy in countenance , disguised in speech , and impotent in their behauiour ? all which testifie the frowardnesse of the heart , wherein had there beene a dram of christian wisedome and moderation , the passion had not swelled to the cause , much lesse so far exceeded it . 5. make not haste from vnder any affliction . hee that bèleeues , makes not haste . but labour for a right vse of it rather than the remouall : attaine once a right vse , and doubt not of a good issue . gold is not presently puld out of the fire so soone as it is cast in , but must stay a while till it bee purged . a musician strains vp a string , and lets it not downe , lest the harmony and musicke be spoiled : so the lord deales with his children , but neuer forgets mercy nor measure ; nay , it is mercy so to measure them , as they may be purged by them . 6. obserue and marke thy troubles , and thy disposition in them : first , to grow vp in wisedome and experience by them : thus thy sufferings will become wholsome instructions . obserue where thou wast most pinched , and wherein thou tookest the greatest comfort : secondly , to grow vp in an infallible hope of gods goodnesse , and a good issue for time to come . for this , obserue gods seasonable hearing of thy prayers , and the proofes of gods helpe in most needful times ; which shall bee a strong meanes to keepe thee from fainting , feares and despaires from time to come . so did dauid in the case of the lyon & beare , and through all the 23. psalme . thus the apostle from obseruations of times past , gathers assurance for the time present , and to come , 2 cor. 1. 10. — who deliuered vs from so great death and doth deliuer vs , and in whom wee trust , that he will yet hereafter deliuer vs. thirdly , to be able to comfort others with such comforts as our selues were vpheld with in our troubles , 2 cor. 1. 4. which comforteth vs in all our tribulation , that we may be able to comfort them which are in affliction , by the comfort where . with our selues are comforted of god. thus to the godly ariseth light out of darknesse , sweet comes out of sowre , and out of the eater meat . chap. xiii . rules of wisedome for prosperity . in prosperity take these directions . 1. if riches increase , set not thine heart vpon them , psal. 62. 10. for why shouldest thou , considering the danger how easie it is to waxe wanton ? how hard for a rich man to be saued ? how few by outward things are drawne to the loue of heauenly ? how many are insnared and choaked with them ? how flitting and vncertaine they be ? how certainly we must leaue them , or they vs , and come to account for them . 2. in the carriage of thy prosperity be suspicious of thy selfe , thankfull to god , and returne the glory of it to him of whom thou receiuest it . dauid , while he had liberty , easily strayed , psa. 119. 67. thankfulnesse is gods tribute , which being denied him , hee re-enters on his owne , deut. 28. 47. because thou seruedst not the lord with ioyfulnesse , and a good heart , in the abundance of all things , thou shalt serue thine enemies in hunger , in thirst , and in neede of all things . so doe many prodigals . 3. feare the crosse before it come , and prouide for it . the thing that i feared is come vpon me , iob 3. 25. and , he waited for his changes . it was an addition to the great plague of babylon , isa. 46. 11. that euill should come on her , and shee not know the morning thereof : destruction shal come vpon thee suddenly ere thou be aware . therefore cast the costs of religion and well-doing beforehand . 4. neuer account thy selfe prosperous if it be not well with gods church : good vriah would not rest as long as the arke of the lord was abroad , and his lord ioab in the field : as a good child being in health mournes and droupes for the mothers sicknesse . dauid thought it not fit to dwell in seiled houses , and the arke of god lie in tents : for the neglect whereof , the iewes are reproued , hag. 1. 4. nehemiah , euen before the king , was of a sad countenance , and sorrowfull at heart , when he receiued euill tidings of ierusalem , chap. 2. vers . 2. hester and mordecai ioyed not in the greatest aduancements , so long as the sentence against the iewes was vnreuersed . and moses might haue liued well , and at pleasure , in pharaohs court : but he chose rather to suffer affliction with gods people , than to enioy such pleasures . 5. in thy prosperity consider the affliction and aduersity of others . the contrary hereof was the sinne of the princes of israel liuing in prosperity : amos 6. 6. they lie on beds of iuory , and stretch themselues on beds , drinke wine in boles , and annoint themselues with oyle , but none remembred the affliction of ioseph . the like of diues his inhumanity towards lazarus . yea , sometime it shall be wisedome to goe into the house of mourning , which will strike a deeper impression ; and to visit others in aduersity , and marke their speeches , who embraced these outward pleasures with greatest and sharpest appetite , and thou shalt finde the affliction farre more bitter , and their sorrow in the losse so much the sharper , as the loue was eager in inioying their peace : and perhaps they will tell thee , they were neuer such gainers by all their prosperity , as they were losers by it , or gainers by that present affliction . chap. xiiii . rules to carry our speeches wisely , as those that ayme at the apostolicall rule of christian circumspection . 1. concerning the ground of them : labour to get a good heart , for out of the abundance of the heart the mouth will speake . the heart of the wise guideth his mouth wisely , prou. 16. 23. and , if the heart indite a good matter , the tongue will be the pen of a ready writer , psal. 45. 1. such as the heart is , such will bee the speech : and therefore hee that hath no care of his heart , cannot bee a good and carefull speaker . the apostle requires gracious speech , col. 4. 6. but that must come from a gracious heart : as psal. 37. 30 , 31. the mouth of the righteous will speake of wisedome , and his tongue will talke of iudgement . for the law of his god is in his heart , and his steps shall not slide . and pro. 31. 26. she openeth her mouth with wisdome , and the law of grace is in her tongue . on the contrary , a gracelesse heart cannot speake well : prou. 10. 20 , 21. the heart of the wicked is little worth : the lippes of the righteous doe feed many ; but fooles shall die for want of wisedome . the true reason , why many mend not their bad speeches , is , because first they mend not their heart . 2. concerning the matter of speech : 1. because all must be wholesome so much as we may , therefore chuse the best matters to talke of , matters of religion , faith , hope , and the way to saluation : for wisdome alwayes chuseth the best . 2. if it be chosen or offered , it concernes either god , or our neighbours , or our selues . i. if it concerne god , or any part of his name , attributes , word or workes , wee must speake most reuerently , as those who are not worthy to take his name into our mouths . the precept is , leuit. 19. 12. thou shalt not defile the name of the lord , but feare his glorious name , deut. 28. 58. and they defile his name , who in common talke , lightly and carelesly vse his name , of god , or lord , or any other of his titles in ordinary speech : and they , who are ordinary or idle swearers and cursers : and iesters in scripture-phrases , who are farre from trembling at his word , isa. 66. 3. and those that mocke at sinne and gods iudgements , and abuse or are vnthankfull for any of his mercies . ii. if the matter of thy speech concerne thy brothers person , the rule is , to speake of the good thou knowest by him , behinde his backe : but of euill , not without calling , nor without griefe ; and before him , or to him . tit. 3. 2. warne them that they speake euill of no man , but bee soft , and shewing all meeknesse to all men . contrary wherunto is scoffing , deriding , cursing , railing , bitter and slanderous speeches , tending to the offence of any man : yea , if mens speeches may iustly offend vs , wee must bee soft and calme , shewing all meeknesse , not rendring rebuke for rebuke , but passing by his sinne , espie in his person the image of god worthy to bee reuerenced and loued . if thou spea●e of his sayings o● actions , if they be euill , speake as little of them as may be , if they be doubtfull , construe them in the best part : for loue is not suspitious , but hopeth all things . praise god for his good actions : and as for sinnes in him , deale plainely and truly with him : leu. 19. 17. thou shalt not hate thy brother , but shalt plainly rebuke him , and not suffer his sinne vpon him . wee must not lie , dissemble , flatter , or sooth vp any in their sinnes , which is a most ordinary sin against this rule of wisedome . iii. if the matter of thy speech concerne thy selfe , speake modestly without vanity or boasting : prou. 27. 2. let another man praise thee , and not thine owne lips . nay , we should rather extenuate and lessen the good in vs , if wee must needs speake of it , as paul , i am the least of the apostles ▪ and in an others person , i know a man , &c. 2 cor. 12. 2. 3. concerning the manner of our speech . first , because euery mans speech by nature is corrupt , therfore striue to make it gracious , and powdred with salt , col. 4. 6. that is , well seasoned and sauoury , not sauouring of the flesh and corruption , but wee must driue out or drie vp the corruption of them , with the salt of grace . against many , who powder their speech with oathes , and curses , and filthy rottennesse , or fondidle speeches , sauouring of the filthy sincke and puddle within . secondly , it must bee iust and sincere , the truth of our heart , psal. 15. 2. without dissimulation or lies , seeing god made the tongue to expresse the heart . a fearefull thing it is , that most mens speeches are turned into meere complement . thirdly , it must bee more earnest , ioyfull , and comfortable when thou speakest of heauenly things , than of earthly : not iesting , or foolish talking , but rather giuing of thankes , eph. 5. 4. 4. concerning the end of our speech : it must tend to edification ▪ eph. 4. 29. to feed many , prou. 10. 21. and minister grace to the hearers . it must bend it selfe still for god , the defence of good men and actions , and the disgrace of sinne . better no speech , than to no good end . and yet many in their light , and idle speeches say , why , i hope i doe no harme . yea , but what good doth it ? shame will not let thee say , thou intendest edification . therfore looke well vnto it . 5 ▪ concerning the measure of our speech : first , wee must not speake too little , and omit gracious speeches when occasion is offered , as many dry and barren hearts and mouthes , haue not a word for god and goodnesse , that haue words enough , and more then enough in any other argument ; like idols in good things , that haue mouthes , and speake not ; or as if they were possessed with dumbe spirits , and not suffered to speake any good . tell such a one of a good farme , or bargaine , or natural things , and they sauour and rellish them well enough : whereas a good motion strikes them dumbe , and makes them as fishes out of their element . neither , secondly , must our words be too many : for in many words are many sinnes . the foole multiplieth words , eccles. 10 , 14. and prou. 29. 11. a foole powreth out all his minde . but he that hath knowledge , spares his words , pro. 17. 27. and he that refraines his lips , is wise , cha . 10. 19. it is folly to lay on more words then the mat●er requireth , and argueth impotency of minde , and car●ies a shew or demonstration of passion , and excesse of affection , or pride in speaking . 6. concerning the season of our speech . all our words must be seasonable , as well as seasoned , that is , fitted to circumstances , times , places , and persons . wisdome will seeke a season for good words : for there is a season wherein the prudent will keepe silence . ▪ and how good is a good word in due season ? pro. 15. 23. it is like apples of gold , and pictures of siluer . husband men obserue seasons in sowing , and so must hee that lookes for an haruest of his speeches . abigail would not speake to her husband nabal in his drunkennesse , but when he had slept out his wine . euery man is not capable of euery good speech , nor no man at all times alike . there is an vnaduised opennes , against which our sauiour by his example armes vs , ioh. 2. vlt. hee would not commit himselfe to some , who are said to beleeue in him , because hee knew what was in man. silence is best where no good can bee done , as christ was silent before the high priest : and rabsecai must not bee answered . to meet a man in the heat of his passion with good words , is to meet a beare robbed of her whelps : but let the passion be calme , and then tell him how disguised and vncouered he was , he will perhaps beleeue it . chap. xv. motiues to looke to our tongue . 1. because a good man cannot bee an euill speaker : if the speech be naught , the religion is vaine , iam. 1. 29. lying and accusing is the diuels work . 2. watching of good speech keepes out euill , which ingendereth to euil . take vp dauids resolution , psal. 39. 1. i thought i will take heed to my wayes , that i sinne not with my tongue : i will keepe my mouth bridled , while the wicked is in my sight . and this is necessary , because the tongue is an vnruly member , as fire , and by this meanes shall become our glory , & our brothers shield . 3. god hath a time to call to reckoning the words that are thought but wind , psal. 50. 20 , 21. euen euery idle word , matth. 12. 36. chap. xvi . rules of wisedome concerning our actions , that in all of them we may shew forth christian prudence and circums●ection : and first in generall . first , euery christian is to examine the worke he is to doe , whether he be about a good work , wherof he may expect comfort , gal. 6 ▪ 3 let euery man proue his owne worke , and so he shall haue comfort in himselfe . and good reason : for his work must be tried afterwards , and therefore it is wisedome to try it beforehand . and the same rule of examining it , is now , and shall be hereafter . this tryall stands in foure things : 1. whether it be good in it selfe , and in the matter of it : if it be lawfull , if it be commanded , the rule for the goodnesse of any action is the word of god : what i command thee , that doe onely . or else it will be asked , who required those things at your hands ? and for the matter of our actions , we haue a special rule , phil. 4. 8. whatsoeuer things are true , honest , iust , pure ; whatsoeuer things pertaine to loue , and are of good report ; if there be any vertue or praise , thinke on these things . and rom. 12. 17. and 1 cor. 8. 21. prouide things that are honest , not onely before the lord , but also before men . 2. examine whether it be good in the doer , vndertaken by vertue of a speciall calling , and answerable to that duty which himselfe oweth to god or man. god vpholdeth the societies of men by order ; which is , when euery man keeps his owne standing , and euery one moues ( as the seuerall starres ) but euery one in his owne spheare , not troubling the motion of another . so publike men should attend the publike office ; and priuate men reforme in priuate , but let the publike alone . for christ reproued peters curiosity , in asking what iohn should doe , ioh. 21. 21. and the sonnes of sceua wanted calling for an action that was good in it selfe , and therefore were torne and wounded of the diuell . 3. examine whether it be good in the circumstances , seasonable and conuenient , or whether the season serue not for some better action then that . for wisedome will intend of necessaries the most necessary , and of profits the most profitable . 4. examine whether the action now to bee done bee good in the ends of it , which especially are two , 1. gods glory , 1 cor. 10. 3. let all be done to the glory of god. 2. the good and edification of our brethen , 1 cor. 14. 26. let all be done to edifying : yea , seeking their profit in some cases aboue our owne . then , secondly , if by examination wee finde the actions good in themselues , in vs , in circumstances , and ends , wee must bee carefull wee spoile not good actions by ill handling , but endeuour to doe good actions well , and to good matter adde a good manner of doing . now the right manner of doing a good action well , stands in three things : to vndertake them holily : to doe them sincerely : and to finish them humbly . the first is , when we begin them with prayer : for as in all matters , small and great , wee are to take counsell at gods mouth ; so wee are to begge leaue and blessing at least secretly to our selues , without which nothing is sanctified vnto vs. the second is , when wee doe things sincerely , as in gods sight , with a good heart , and keeping good conscience ; that a man if he be questioned in any thing , may be able to say with abimilech , gen. 20. 5. with an vpright heart did i this thing : and whatsoeuer may befall him for well-doing , hee may appeale to god with hezekiah , and say , lord remember that i haue walked vprightly before thee . the third is , when in affecting all our best actions wee labour to see our defects and wants , and mourne that wee neither doe that wee should doe , nor in the manner we should . wherof there will bee three notable fruits : 1. this will breed and nourish humility . 2. it will driue vs out to christ to get a couering . 3. it will make vs ascribe all the glory of our actions to god , of whom we haue not only all the power , but euen the will and purpose : phil. 2. 13. for it is god that worketh in you both the will and the deed according to his good pleasure . chap. xvii . rules to carry workes of mercy wisely . if our actions concerne others , then they bee works either of mercy , or of iustice : for workes of mercy much wisedome is required , and that is shewed in these particulars : 1. see thy charity come from a good ground , namely , from a heart qualified with two graces : 1. faith : for whatsoeuer is not of faith , is sinne , rom. 14. 23. thou must first giue thy selfe to the lord , and then to his saints , 2 cor. 8. 5. thy mercie must issue from the sense of gods mercie in christ to thine owne soule , apprehended by faith in iesus christ. bring forth fruit in this vine . 2. it must proceed from loue . works of mercy must come from the fountaine of a mercifull heart , rom. 12. 8. he that distributeth , let him doe it of simplicity , that is , out of meere compassion , not out of any by and sinister respects . for if i feed the poore with all my goods , and want loue , it profiteth me nothing , 1 cor. 13. the reason is , because the lord lookes more at the affection than the action . whence many , not giuing out of a tender heart , sympathizing and fellow-feeling their brethrens misery , lose both their gift and reward . what comfort or helpe is in that worke of mercy , which is wrung out by importunity , or by strength of law , or for shame lest a man should be noted , or by terrour of conscience , when a man would heale the gripes of a galling aud accusing conscience , by giuing away at his death a little ill-gotten goods to the poore , which were none of his to giue but to the right owners : or when out of desire of praise , or out of superfluity , when a man knowes not else what to doe with his wealth , but some must haue it ? if out of any of these respects , all is lost . 2. concerning the right subiect of workes of mercy : doe good vnto all , but especially to the houshold of faith , gal. 6. 10. to all , viz. the poore that are not able to recompence vs ; not looking for recompence of man , but casting our bread vpon the waters , where there is no likelihood of euer reaping it againe . and to all , euen our enemies who stand in need of vs , and such as vsually doe and will recompence our good with euill , rom. 12. 14. mat. 5. 44. and good reason : for first , all haue our flesh , isa. 58. 7. from which wee must not hide our face . 2. a●l haue gods image on them , which wee must not refuse . 3. hereby wee shall be likest to god , who doth good to al● , and to vs being enemies : and attaine the most difficult practice of the law . 4. wee shall hereby master the corruption of our owne heart , which lusteth after reuenge , and perhaps ouermaster the malice of our aduersaries , at least make them inexcusable . but especially to the houshold of faith : because here is gods image renewed , here is one of the bloud and kindred of christ : and if the good samaritan was commended for mercy shewed to a stranger , how much more will the lord iesus accept that which is done to one of those little ones that beleeue in him , as done to himselfe ? 3. concerning the matter of mercy : the greatest mercy we can shew to any , is toward their soules , which stands in instructing the ignorant , in counselling the weak , in forgiuing offenders , in admonishing or correcting him that erreth , comforting distressed consciences , and confirming them that are in good wayes . this therfore must be obserued , in all corporall mercy to ioyne spirituall , labouring in all the other the good of this : and especially to pray for such mercies from god for them , as neither we nor other men can minister vnto them . and though that be to be done , yet the other also must not bee left vndone , but wee must bee mercifull to the outward man of our brother , in giuing , lending freely , clothing , feeding , visiting , protecting from violence , &c. for this is mercy actuall and acceptable , fitted to that rule , 1 ioh. 3. 18. that wee shew mercy not in word and tongue , but in deed , and in truth . this age aboundeth with mouth-mercy , which is good cheap , but a little hand-full were better than a great many such mouth-f●ls . 4. concerning the measure of our mercy : wee must bee mercifull in the highest degree that we can get our hearts vnto , and be as like our heauenly father in mercifulnesse as may be . this rule is , 1 cor. 16. 2. that euery man lay vp and distribute as god hath prospered him , that is , according to his ability : for he that sowes sparingly , shall reape sparingly . doubtlesse men would not bee so niggardly and sparing , if they knew , that what is mercifully bestowed is safest kept : the bosomes , bellies , and mouthes of the poore , is the best treasury to lay our goods in : and if we expected to reape after the measure of mercy at the last day , wee would more liberally sowe , hos. 10. 12. yea , a poore man may be bountifull in a little , which was the commendation of the poore widdow for her two mites , luk. 20. 5. concerning the manner of shewing mercy : first , it must be done seasonably and speedily when need is : prou. 3 ▪ 28. say not vnto thy neighbour , goe , and come to morrow , if now thou haue it with thee : for thou maist be cut off from the opportunity , or that from thee ; besides that thou omittest a present duty which is enioyned , gal. 6. 10. while wee haue time , let vs doe good . and life is very vncertaine . secondly , it must bee done cheerefully : god loues a cheerefull giuer : not groningly , or grudgingly , as if euery penny were too much , as many pinch ▪ pennies , who haue pounds enough for any lust or pleasure , doe part with pence to the poore saints as from their ioynts or eyes . thirdly , it must be done wisely : true mercy is dispensed by iudgement . it spares not where god will punish , as as sauls cruell mercy : a glasse for magistrates , whose remisnesse can swallow any thing , and punish nothing , neither drunkennesse , nor prophanation of the sabbath , nor swearing , nor inordinate walking . it is no mercy ( out of extreme necessity ) to releeue strong rogues , wandring beggers , and able idle persons , but rather to punish and redresse them : nor to keepe hospitality for drunkards , gamesters , and riotous persons , but a good man is mercifull , and measures his affaires by iudgement , psal. 112. 5. fourthly , mercy must bee shewed constantly , according to the precept , be not weary of well doing : let not the springs of our compassion be euer dried vp : as wee would neuer haue god weary of doing vs good . fifthly , we must not rest or reioyce in any worke of mercie as meritorious , but in the acceptance and couering of it , saying when we haue done all wee can , wee are vnprofitable seruants . chap. xviii . rules for workes and actions of iustice : in 1. the ground : 2. moderation . in all our ciuill conuersation with men , see that our externall righteousnes flowe from inward piety . god in the morall law hath coupled the two tables as the vpholders one of another , thou shalt loue the lord thy god , and thy neighbour as thy selfe . wee must loue man in god , and for god. christ aimed at both in the worke of our redemption , that wee should serue him in righteousnesse as well as in holinesse all our dayes , luk. 1. 75. ciuill righteousnesse , abstracted from piety , is pharisaic●ll and vnfruitfull . giue to caesar caesars , and to god gods. concerning moderation of iustice : neuer stand so vpon strict iustice , but that sometimes for peace wee must depart from our right , according to the precept , phil. 4. ver . 5. let your equall minde bee knowne vnto all men : and the practice of our sauior christ , matth. 17. 27. who needed not , nor could haue beene compelled to pay toll ; but to cut off occasion of offence and contention , hee departs from his right , and payes it : hee might haue said , it is my right and i will stand vpon it , and will not lose my freedome ; and men thinke they say well , if they demand but their right : but our lord , for our example , departed from his right , and accounted the preseruation of peace better than his owne right . this rule is grounded vpon the common law of nature , which seeks the common good , and is as carefull of the neighbours good as his owne . contrary whereunto is that deuillish and carnall speech , euery man for himselfe , and god for vs all : and yet it is come into common practice , against all rules of nature and scripture . chap. xix . rules of wisedome for iustice , 1. commutatiue , 2. distributiue , 3. promissiue , 4. retributiue . concerning iustice cōmutatiue , in contracts and bargaines , some rules concerne the seller , and some the buyer . the seller must not abuse or wrong the buyer , neither in the kind , nor quantity , nor quality of his commodity , concealing the defect , with that prophane protestation , caueat emptor : nay , the caueat is for the seller , who would not be deceiued in his bargaines with oathes , lies , tricks ; and so is bound to doe to others : 1 thess. 4. 6. let no man oppresse defraud his brother in any matter : here the holy apostle condemnes fraud by two reasons ; 1. from the neare coniunction we haue one with another , he is our brother , in flesh , and in faith : 2. from the certainty of gods wrath , for the lord is the auenger of all such things● leu. 19. 11. yee shall not steale , nor deale falsly , nor lye one to another . and in ezek. 22. 12 , 13. a fearefull destruction is threatned against ierusalem , for bribes , vsury , fraud , and oppression . where by the way , vsurers may doe well to consider amongst whom the lord there rankes them . the buyer also must not enrerta●ne the seller with words of dissimulation , vilifying the thing , to buy it beneath the worth , prou. 20. 14. nor detaine the price beyond the agreed time , as many doe whose care is to get into debt , and take vp more commodity in one yeare , than they meane to pay in twenty ; and when all is done , pay poūds scarce with crowns : a little more safe theeuery than that by the highway , neuer a whit more honest or iust . in iustice distributiue , neuer forget that golden rule , to doe as wee would be done vnto : mat● . 7. 12. whatsoeuer yee would that men should doe vnto you , that doe yee vnto them : for this is the law and the prophets : the royall law , iam. 2. 8. that is , the kings law , and the chiefe of all lawes which concerne our neighbours . obiect . but here the vsurer hath a text for himselfe , saying , i would willingly pay ten in the hundred if i had need , and therefore i may take so . ans. 1. this must be ordered by grace , and the word of god , not by mens blinde and depraued iudgement . 2. this generall rule must guide vs where we want a special word , which wee haue in the case of vsury . 3. it is false that thou sayest ; thou wouldest not pay vse if thou couldst borrow freely ; therefore if in thy need thou wouldst borrow freely , lend freely . others hauing ouer-reacht their neighbours , say , they may and must make the most of their owne , and they forced not their wares on them : but tell me , wouldst thou bee ouer-reached or deceiued ? or wouldst thou haue another to make aduantage of thy necessity or simplicity ? i know thou wouldst not : goe thou , and doe the like . concerning promissiue iustice , in promises and couenants , the rule is this , that all lawfull promises must be kept , suppose they were made neuer so rashly , to persons neuer so bad , though to the very great hinderance of the party making them . i explaine it thus : first , i say , a lawfull promise , not such as herod made to herodias , to giue her iohn baptists head in a platter : for of such it is well said , reseinde fidem , in turpi voto muta decretum , breake thy word , and change thy determination so did dauid in nabals case . but if it bee lawfull , thou must not bee perfidious or slippery , as many like eeles can slip out of most faire and cautelous contracts for their owne aduantage . obiect . what if i haue done it rashly ? answ. repent of thy rashnesse , but performe thy promise . obiect . what to a lewd fellow , or an hereticke ? ans. papists say , no. a position that hath couered and coloured more horrible treachery and perfidiousnesse , then euer was found among the heathens . but ioshua when he was circumuented , and drawne in by lies and deceit , to make a rash couenant with the gibeonites , strangers to the couenant of grace , did faithfully keepe it : and when saul many hundred yeares after did breake that contract , he was plagued with sore famine , which could neuer be asswaged but by the death of his sonnes , 2 sam. 21. 6. 14. so in the turkish history : the story of ladislaus , suddenly breaking the truce made for ten yeares , with amurathes the great turke , by the counsell of pope eugenius , sheweth in the euent , the wickednesse of that position and practice , by the effusion of much christian bloud , and the confusion of as many as had hand in that treacherous counsell . obiect . but i shall be greatly hindred . ans. acknowledge thy crosse , make a good vse of it , but performe thy promises : who shall dwell on gods holy mountaine ? he that sweareth to his owne hindrance , and changeth not , psalm . 15. 4. take heed of forfeiting heauen for a little earth . concerning iustice retributiue , in borrowing and lending , rom. 13. 8. owe nothing to any man saue loue . doth not nature teach vs to giue euery man his due ? and doth not grace teach vs to deale iustly , a maine point of which iustice is to pay debts ? but our rule aimeth at two things : first , to keepe out of debt as much as may be● owe nothing . and that is by auoyding the meanes of debt : as , 1. to liue aboue ones degree and ability , to neglect frugality and moderation : 2. drinking , gluttony , wine tobacco : 3. building , purchasing , wardrobe : 4. suretiship , and rash vndertaking of others payments : 5. gaming , dicing , whoring : 6. vsurie . all which directly make against this rule of iustice . secondly , to get out of debt being in , and make due and timely satisfaction , and not as many , who force their creditors to recouer by law , what was in loue sent them . what is the general voice of men in their trades , but complaints of mens vnfaithfulnesse , whiles many make no conscience of paying debts , others can pay some to keepe their credit , or all to bee trusted againe , but few pay any of conscience , because of the commandement ? obiect . but i am not able to pay my debts . answ. then goe and humble thy selfe to thy creditor , pro. 6. 3. purpose and promise to pay all when thou art able . obiect . so i shall vtterly impouerish my selfe . answ. 1. is not a little with righteousnesse , and peace with god and thy conscience , better than a great deale with iniquity ? 2. consider how god blessed a little to that poore widdow , that sold all to pay her debts , 2 king. 4. 7. her oyle was increased till shee had enough for her creditor , and her selfe . chap. xx. rules of wisdome for our owne necessary actions , in respect of their 1. order , 2. subiect . the fourth sort of rules for actions , respecteth such as concern our selues , and these are either necessarie or indifferent actions . wee were sent into this world to doe some necessarie businesse , which wee must intend , and not waste our time in impertinent things . the master that sent his seruants into the vineyard , sent them in to worke . doe wee thinke that god sent man into the world to play and sport , for his recreation sake or idlenesse , yea , or to eat and drinke , and onely to get what to maintain himselfe by ? no , but for some thing beyond all these : else his end were not beyond the bruit beasts . or can we thinke that god hath giuen men gifts of reason , vnderstanding , iudgement , and meanes of nature and grace , for the culture of all these , only to enioy outward things , to feed their pleasure and appetite , which they might fully enioy without all these gifts ? no , but the master gaue his seruants talents to trafficke withall , to make their lord and themselues gainers . wee must therefore acknowledge some thing to be absolutely necessary , vnto which all other things are necessary but respectiuely , and carry our selues vnto euery thing accordingly . if wee would know what that is , which is absolutely necessary , our sauiour tels vs , one thing is necessary , namely , to know how a man may come into gods sauour and be saued ; and all earthly things are respectiuely necessary , so farre as they conduce to this . to know the vertue of christs death and resurrection , is absolutely necessary ; all things are to bee counted but drosse and dung vnto this , phil. 3. 10. but in all necessary actions , the rule of wisedome requires that the most necessary action be done first and most : eccles. 9. 10. whatsoeuer thy hand shall finde to doe , doe it with all thy might . nothing in the world is so necessary , as to repent vs of sinne past , and the reason for it is the present time , to day . nothing so necessary as amendment of life for time to come : therefore doe it now : delayes in all things are dangerous ; in this , often deadly . and this most necessary businesse must be done most . well said augustine , he must needs faile in necessaries , who ouer-flowes in superfluities . how then can men answer the wasting of their liues and time in pleasures , recreation , eating , drinking , buying , selling , and sieldome finde in their hands the businesse which tends vnto eternall life ? a good rule therefore it is , often to examine our selues thus ? what am i doing ? and whether in all inferiour things doe i aime at the chiefe ? in eating i must not forget the bread of life . in recreation and pleasure , i must chiefely affect the pleasures of gods house . in buying and selling , i must specially helpe forward my purchase of eternall life . in my earthly calling i must expresse the calling of christianity . this is the way to doe the one necessary thing most of all . 3. most necessary actions in euill men are euill : the best actions of the vnregenerate are sinnes : and therefore it is most necessary to be a good man. the truth hereof appeares , because a man may doe what god commands , and omit and forbeare a worke prohibited , and yet sinne in both : for example , aristides practised iustice most strictly ; yet herein he sinned , because it was no worke of faith . alexander conquering darius violated not the chastity of darius his wife and daughters , but forbare this prohibited and sinfull action ; yet therein he sinned , because hee forbare not of good conscience . but wee must know , that this sinne lieth not in the substance or matter of the worke , which is materially good , but in the vice of the doer , and manner or end of doing : neither are these sins in themselues but onely by accident . chap. xxi . rules for necessary actions , in respect of the meanes , and the order of the two tables . no action is so necessary , as it must be thrust on by euill meanes . wee must not doe the least euill for the greatest good , which was lots sinne , to procure good by euill ; neither yeeld to a lesse euill to preuent a greater , in euils of sinne . in ciuill things , it is a most necessary thing to preserue life ; but not with a lye , vsury , sabbath-breaking , or going to witches : life is not so necessary as without separation to cleaue to that which is good . in spirituall things , to preach the word is so necessary , as paul cries woe vnto himselfe if if he doe not , because the flocke of god depends vpon him : but if i may not preach , vnlesse i wound my conscience , by compounding with heretikes , and blending truth with errour ; i must neuer preach but leaue the care of the church to god , who without my lye , will prouide for the good of it . thus elijah fled and left his ministery , because he could not exercise it , vnles he would haue receiued baals ceremonies , and flattered with the baalites : and if hee had not thus forsaken his place , he had forsaken the church . great athanasius chused rather to leaue his church , then to yeeld any thing to the arrians . saint paul knew , that after hee went from ephesus , grieuous wolues would come in not sparing the flocke : and yet because he could not stay to preach , vnlesse hee would haue restored some pharisaicall obseruations ; and vnlesse for peace sake hee would haue yeelded to the rites and image of diana , hee left the place , because he must not doe the greatest good by any euill meanes . neuer let any thinke to thriue , by meanes which god hath accursed , and vpon which himselfe cannot pray for a blessing . all necessary actions must bee done according to the order of the tables , euer esteeming the duties of the first table , more necessary then they of the second . this is christs owne rule , mat. 22. 38. this is the first and great commandement , and the second is like to this , both in respect of the necessary binding , and of the end : for euen these are a worship of god , if they be performed in faith , and for his commandement sake . wherefore ▪ else did the lord deliuer two tables , whereas hee might haue put all into one , but that he would preferre and claime the first place to duties that immediately concerne his worshippe ? from whence diuines gather that rule of antinomy and truth , that when the two tables are opposed , and both call for necessary duties , which both cannot be done at the same time , the second table must giue place to the first : as act. 5. 25. it is meet to obey god rather then man. magistrates must be obeied ; but the first table derogates from the second , when both cannot be obserued . so in the new testament , parents and friends are to be loued ; but if they be not hated for christ , when both cannot be loued together , one cannot be christs disciple . but here be three caueats : 1. that a speciall commandement is more necessary , and dispenseth with all the ten : and it is a principle , that all commandements of both tables runne with one exception , if god command not otherwise . thou shalt not kill , nor steale , vnlesse god command abraham to kill his sonne , and the israelites to rob the aegyptians . thou shalt make no grauen image , vnlesse god command moses to make a brazen serpent . thus obseruations of immediate commandements giue all soueraignty to god , who is to be simply obeyed and acknowledged aboue his law. 2. morall duties must take place of all ceremonies : the rule of diuines is , that charity dispenseth with ceremony , according to that , i will haue mercy and not sacrifice , because mercy is morall , and sacrifice ceremoniall . so abimelech gaue dauid the shewbread which was not lawfull but in the case of necessary mercy . and it was superstition in the iewes , that they would rather suffer their city to be taken , than fight vpon the sabbath day in their owne defence . god allowes an oxe to bee pulled out of a ditch , and led to water , and allowes a necessary prouision for the body , vnto which euen sabbath-duties must giue place . 3. necessity ( wee say ) hath no law , but that is to bee vnderstood in mans lawes , when some sudden case falleth out , so as the inferiour cannot haue recourse to the law-maker , that then hee may interpret the law himselfe , and breake the letter of it , to follow the reason and intent of it : as in case of the murder of a theefe . but in the law of god , one onely case doth dispense with it , and that is when necessity so altreth a fact , as it taketh away from it all reason of sinning : as for example ; it is not lawfull to marry ones sister , but in the beginning of the world extreme necessity altered this fact , and gaue dispensation . so it is not lawfull to take away that which is anothers , but extreme necessity makes it lawful , because it is not anothers any longer , seeing the law of nature it selfe maketh some things common in such extreme necessity . on the sabbath we must hold our selues strictly to gods worship , but if an house be on fire , wee may leaue it without sinne . note the equity of that law , deut. 23. 24 , 25. chap. xxii . rules of wisedome for necessary actions in respect of the scope and binding of them . all necessary actions , as they must beginne with gods will , so they must end with his glory . the end and scope of all our actions must be god : 1. because hee made all things for himselfe . 2. he is the alpha and omega , the beginning from whom all is , and the end for whom , and vnto whom all must be referred . 3. if in all indifferēt things gods glory must be our aime , much more in necessary : but so it is in indifferent things , as eating , drinking , &c. 1 cor. 10. 31. and rom. 14. 6. hee that eateth , eateth to the lord , or ought-so to doe . 4. the very heathens had a glimmering hereof , professing that they were not borne for themselues , but partly their friends , partly their country , and partly god. but the scripture speakes more plainly , that wee owe all our selues to god : something indeed we owe to our neighbour , but that is in and for god. in the necessarie duties of religion , or our calling , wee must hold our selues bound to doe them whatsoeuer follow . two things commonly hinder vs herein , which wee must arme our selues against : the first is feare of mens iudgements , faces , offence , and censures ; but wee must tread this vnder foot , if we haue a commandement and calling to doe any thing , as paul did , 1 cor. 4. 3. i passe little to be iudged of any man : neither feared he any persecution or trouble , so he might finish his course with ioy . ieremy must make his browe of brasse , to speake the word of the lord , chap. 1. vers . 17. a christian must prepare to passe through good report , and bad report , and to count neither liberty nor life deare vnto him . daniel would open his window , and pray as hee was wont , euen when his life was sought after . secondly , euents of actions doe often and much trouble vs : for remedy whereof obserue two rules : 1. that of the wise-man , eccles. 11. 4. he that obserues the wind , shal not sowe : it is a foolish husbandman , who for sight of a cloud either his seed time or haruest : so for sowing workes of mercie , he that sticks in doubts , and saith , i may bee poore , or old , long diseased , full of children , or persecuted for the gospell , and must prouide for one , neglects his seed time by looking at winds and clouds . so many a carnall gospeller saith , if i should goe so often to church as some , and be so forward in religion , i shold lose much profit , and incurre much rebukes and reproches . therfore , 2. we must learne to leaue euents and successes to god : for it is not in man to direct his steps , god disposeth as he pleaseth . the saints of god are often frustrate of their godly purposes , as dauid in purposing and preparing to build an house for the lord : but 1. they lose nothing if they doe their duty : 2. gods ouer-ruling hand will dispose all to the best : therefore there let them rest . chap. xxiii . rules for actions indifferent : 1. in generall . a great part of mans life is spent in the doing of naturall and indifferent actions , which in themselues are neither good nor euill , but as they are vsed : and being so common and ordinary , many sinnes creep into them , because we take our selues free and loose to doe as we list in them : which conceit growes out of ignorance of gods wisedome , who by his word hath tied vs as strait in the vse of them as in things most necessarily inioyned . for there is no action in which we must depart from god. obiect . they are therefore indifferent , because they are neither commanded nor forbidden , and therefore as they be free , so be we also in them . answ. although there bee no word commanding or forbidding , yet there is a word directing and ordering in them , as wee shall see in some generall rules concerning them all , and in speciall rules applied to some particulars . the generall rules concerning them all , as meat , drinke , apparell , recreation , houses , marriage , and the like , are these : 1. the most indifferent action that is , must be vsed by warrant and leaue from god : warrant is from the word , leaue is by prayer ; and thus must euery creature of god bee sanctified by the word and prayer , 1. tim. 4. 5. our meat , our apparell , our houses , our recreations must all be vndertaken and vsed , first , by the warrant of the word : for else it cannot be done in faith , rom. 14. 23. and whatsoeuer is not of faith , is sinne . the word must direct me in this particular meat , apparell , recreation , that it is lawful in it selfe and to me , or else i sinne in it . secondly , by prayer : for we must lift vp our hearts at least in the vse of them all : 1. in inuocation for an holy vse , suspecting all our wayes , and our inclinations to corrupt our selues in euerything . 2. in thanksgiuing for our liberty in all the creatures , that were iustly forfeited , and gods blessing in them . this neglected , 1. wee may haue the creature , but want the blessing ; haue bread , but not the staffe of bread ; haue money , but not a bagge to hold it ; cloathes , but no warmth ; marriage , but not the comfort of it : and so in the rest . 2. wee doe not distinguish our selues from the bruit beasts , who liue by things before them , and neuer looke aboue them to the giuer . 3. we haue no title recouered in any of them , but they all remaine vncleane , as was signified in all the vncleane beasts , as all other had beene , but that they were permitted by special leaue , without which we are but vsurpers . 4. god is not acknowledged the author of our life & liberties , and so is depriued of his honor & homage , which no lord among men will endure , in such as hold the least coppy vnder them . 2. the most indifferent action that is , must bee don● for god , that is , to the glory and honour of god ; whatsoeuer wee eat or drinke , &c. 1 cor. 10. 31. for while we take our part in the comforts of the creatures , god will not lose his part of them , that is , his glory by them . doth my eating and drinking make mee heauy and vnfit for the seruice of god , to performe it with cheerefulnesse ? here i haue sinned in a lawfull thing : for god lookes to bee serued with cheerefulnesse and a good heart , in the abundance of all things , deut. 28. vers . 47. doth my apparell tend to pride vp and aduance my selfe ? this is a sinfull vse of a lawfull thing , wherein i should glorifie god. doe my recreations and sports not onely iustle out my duties of christianity , of reading , and meditating , and priuate prayer ; but ingrosse my time , so that i neglect my special calling ? herein i vse my liberty vnlawfully , and turne it into a wicked licentiousnes : recreation was neuer ordained by god to bee an occupation , but onely an helpe vnto it . 3. the most indifferent action that is , must be vsed in loue , as well as in faith , to edification , as wel as in sanctification . this generall rule is in 1 cor. 14. 26. let all things be done to edifying . rom. 14. 21. it is euill to eate with offence : and it is good , neither to eat flesh , nor to drink wine , nor to doe any thing wherby thy brother stumbleth , or is offended , or made weake : and paul would neuer eate , rather then offend a weake brother . in case of offence , in different things loose their indifferency , and become sinnes , and must not be done , be they neuer so small , neuer so profitable , neuer so powerfully enioyned by authority , because an higher authority of god , bids vs not offend our brother ; the conscience of our brother must be more tender vnto vs , than our owne peace and preferment . daniel and his fellowes refusing the kings meat , might seeme very vnwise , and too strict , for so small a thing to lose the kings fauour , and their owne aduancement : but it was not frowardnesse in them , nor disobedience to the king , but conscience and obedience to gods commandement in a case offensiue to themselues and others : so they would not doe the least euill for the greatest good . so , is this garment lawfull to mee , and offensiue to other of gods children ? then haue i no liberty in it . is this eating , or drinking , or tobacco-taking lawfull to mee , and may it offend in circumstances ? i must auoid occasion of offence . is this sport and recreation lawful in it selfe and to others , but is it offensiue in mee a puulike man , a professor , a preacher ? wisedome teacheth to refraine it . so the apostle saith , all things ( that is , indifferent , of which he there speakes ) are lawfull , but all things are not expedient . now as we must be farre from offending any , so our endeuour must be to build vp our brethren and our selues in the vse of euery indifferent action . quest. how may that be ? answ. when in the ciuill vse of them we adde some spirituall meditation , as christ when hee spake of bread , stirred the people to meditate on and labour for the food that abideth to eternall life : so in eating and drinking we should sometime thinke of feeding on christ , the true bread and water of life ; in putting on our clothes , of putting on christ as a garment : in putting them off , of putting off the old man and the lusts thereof : in marriage , of the contract betweene christ and the faithfull soule : in our iournies abroad , and returnes home , meditate with the apostle paul of our being from home , and at home with the lord , &c. thus shall we cherish and refresh our soules with our bodies . 4. the most indifferent things must be vsed in sobriety and moderation ; and this is , 1. when wee vse them as helps , not hindrances to our calling , generall or speciall , but our hearts are kept by them in a fitnesse vnto both . this is our sauiours rule , luk. 21. 34. take heed that your hearts bee not oppressed with surfetting or drunkennesse , or the cares of this life , that that day come vnawares . 2. when we exceed not in them our ability and degree , but square our selues to the most sober of our age and condition : the neglect of which rule makes the feast of churlish nabal , like the feast of a king , and brings soft apparell out of kings houses into very cottages , to the great confusion of all degrees , so as euery man is out of order ; the seruant more gallant than his master or mistris , schollers arrayed in vnseemely sort like souldiers , the gentleman like a noble-man , and the carter like a courtier , and euery degree many degrees beyond it selfe . 3. when wee hold them indifferent not in our iudgement onely , but also in affection , keeping the command of these , and bee sure they command not vs : 1 cor. 6 12. all things are lawfull for me , but i will not bee brought vnder the power of any thing : and , 2 cor. 7. 30. wee must reioyce in the creature as not reioycing ; vse it as not vsing ; buy , sell , and haue a wife as not hauing . this is to affect indifferent things indifferently . contrary whereunto is that excessiue desire and vse of any creature , which makes our seruants our masters , and puts vs out of possession of them , that we may be possessed by them , as when riches haue our hearts , and wee haue not power to command them to any good vse ; the heathen disclaimed this slauery , my riches are mine ( said seneca ) not i my riches : would god christians would say so much , to whom grace offers better things . so when a man or woman haue enslaued themselues to any creature , and made it a tyrant and commander , as insatiable drunkards , who can no more bee without strong drink or wine , than the fish without water , or themselues without ayre : the mule ( they say ) must haue the bag hang by his mouth , and these must haue the bottle or pot at their elbow continually . others that so addict themselues to that bewitching weed tobacco , aboue all reason , set more thoughts vpon it than they bestow vpon god , bestow more time on it by tenne parts in one day than vpon gods seruice , yea , than vpon any profitable calling ; bestow more charge vpon it then vpon all pious and charitable vses , through the yeere ; yea serue it as their god night and day , and all to turne their bodies into chimnies , their blood into foot , their best and radicall humour into smoake . this is an intemperate and sinfull vse of a creature , in it selfe good , if physically vsed : for we condemne not drinke , when we condemne drunkennesse , but the drunken vse of it . neither can these dry drunkards more iustifie their sinne then the moist , nay farre lesse , seeing the one is ordained for common vse , so is not the other . but without comparing them together , it is a great sinne to be a slaue either to a pot or to a pipe . 5. in all indifferent actions , we must endeuour so wisely to passe them , as we doe not for them loose any thing , better then they ; such as are , 1. time : men must not cast away much time in them . we should eate out as little time with our meat as we may , much lesse play away our time . women must be conscionable to spend as little time as may be in arraying and trimming themselues ; for time is better then apparell . neither for wealth must wee exchange our time , but that we reserue speciall times for better ends : for all the wealth on earth wil not buy an houre of time . 2. our good name is better then any indifferent thing , and ought to be more precious then the sweetest ointment : wee must not eate and drinke to be counted gluttons and drunkards ; nor play in excesse , to be counted dicers and gamesters , which are infamous names , and such persons were banished out of the heathens common-wealth : nor so apparell our selues as to be accounted proud , garish , and wanton ; nor build to be accounted vaine and prodigall : but preferre our good names before the vse of these . 3. our goods and portion of wealth which god hath giuen vs , are better then the excessiue vse of any of these , and wee must not waste our goods more then is fit for our estate . men haue no warrant to venture great summes of money vpon a fewe casts at dice , or bowles , or other sports . we are not lords of our goods but stewards , and must be drawne to an account for them . religion will teach a man good husbandry , and though it allow not onely a necessary and conuenient expense , but also for honest delight & pleasure , in meat , drinke , apparell , recreation , building , &c. yet it allowes no prodigality , except in the case of godly and charitable vs●s , to the poore members of christ. oh how rich should some meane men be in good workes , if they had giuen that to the poore which they haue lost in play ? and who can say but one is farre better , far more comfortable then the other ? 4. our vertues and graces are farre better then any indifferent thing , and therfore we must not loose these for the other . against which rule they sinne who in meates and drinkes loose moderation , sobriety , and tem●●rance ; and they who in apparell loose their humility and lowlinesse ; and they who in recreation loose their patience , meeknesse , loue and peace ; and they who in marriage loose their chastity and holines , &c. by all which rules wee see , how godlinesse takes not away the vse of gods creatures , ( for it onely giues liberty in them : ) but orders the vse thereof , that they may be vsed in the iust measure of their goodnes , and giue place to better ; and restraines vs no further then so , as the calling be not exceeded , nor the rules of moderation violated . chap. xxiv . speciall rules for meate and drinke . now for the speciall rules of things indifferent , because i must not suffer this discourse to growe so large as it would ; omitting all other things indifferent , there be three things , as most common , so more specially to bee treated of ; 1. meate and drinke : 2. recreation : 3. apparell : for all which the word of god is plentifull in the rules of christian wisedome , and direction . 1. rules for eating and drinking . first , for the lawfulnesse of it : 1. it is necessary , to nourish and strengthen vs in our duties , and repaire strength decaied . 2. it may also serue for delight : for god hath giuen vs leaue liberally to vse the creatures , not onely bread to strengthen the heart , but oile to make his face glad . 3. god hath affoorded vs leaue to feast together , and inuite one another , for the maintaining and cherishing of christian loue , and mutuall fellowship , as wee see in iobs children , which was not vnlawfull : & the primitiue churches had their agapa's and loue-feasts , of which the scripture makes mention , acts 2. 46. secondly , for the propriety ; wee must eate and drinke our owne , the sweat of our owne browes , not other mens . many cut large pieces in other mens loaues , i meane that which they know is not theirs , but other mens , if all debts were paied . this is an high kind of iniustice , 2 thes. 3. 12. not to eat our own bread . thirdly , for the measure : wee must eate and drinke according to the call of nature , or honest and moderate delight , to make vs and keepe vs in a fitnesse to godly duties of hearing , reading , praying , &c. all that eating and drinking whereby men make themselues heauy , sleepy , vnweldy , and vnfit for good duties , is sinfull ; for this is not a refection or refreshing , but a destruction or oppression of nature . fourthly , for our affection ; we must eate and drink with moderation of affection , not to sit at it as though wee had nothing else to doe , as many who bring themselues vnder the power of the creature , such as cannot be without the pot at their mouth , or without the pipe at their nose ; men of whom the apostle speakes , that corrupt themselues with the creatures , losing sobriety , modesty , chastity , health , and reason it selfe . here is an vtter peruerting of gods ordinance ; who hath giuen vs his creatures to refresh and help our selues by them , but men instead thereof , hurt and destroy themselues by them . fifthly , for the time ; wee must not so eat and drinke , as wee eat vp also too much time : for so wee hinder our selues in our callings , which we ought specially to further , redeeming the time , ephes. 5. 16. numbers set downe to eat and drinke , and in feasting and feeding their bodies , neuer feele the passage of three or foure houres ; whereas to sit out a sermon of one houre long is very tedious ; so little care haue most men of feeding their soules . sixthly , in eating , desire to taste the goodnesse and sweetnesse of god himselfe in his creatures ; else haue wee no better vse of them than the bruit creatures . say to thy selfe , o lord , how sweet and good art thou in thy selfe , who canst put such sweetnesse in thy creature ? seuenthly , we should vse good and sauoury speech , as salt to our meat , to acknowledge gods bountie and goodnesse , to praise him and to edifie others . our empty and barren hearts cannot tell how to weare out the time of feasting , but either in trifles , or inuiting of others to eat and drinke , who need rather bridles , than spurres . quest. what , no other speech but of scripture ? how then should wee bee merry ? answ. it is true , that commonly all other speech but earnall , is vnsauoury : but a christian must consider , 1. that he eats and drinks before the lord , and his speeches must become the presence of god , who heareth and expecteth that all the speech of christians bee better than silence . 2. all the speeches of christians ought to sauour of sobriety and wisedome , and the grace of the heart : for , whom call wee to our tables but gods children by profession , who must bee like themselues euery where ? 3. god hath giuen vs leaue to be merrie , but with this onely restraint , bee merry in the lord ; not against him ; nor setting him out of sight , as those who neuer thinke themselues merry , but in rude and vngodly behauiours and speeches vnbeseeming christians . plato and zenophon thought it fit and profitable , that mens speeches at meales should bee written : and if christians should so doe , what kinde of bookes would they be ? eighthly , in our eating and drinking wee must be carefull to season our harts with these and the like meditations : 1. how prone we are to know immoderate ioy , and prouoke god in our feasts : iob was suspitious of his sonnes , sent to them to sanctifie themselues , and afterward himselfe sacrificed for them . 2. that wee shall not want incitements or prouocations of such as are inuited with vs , or otherwise to forget our selues , which incitements wee must watch against , and arme our selues aforehand . i remember the story of antigonus , who being inuited to a place where a notable harlot was to be present , asked counsell of menedemus what he should doe : hee bade him onely remember that hee was a kings sonne . good men may be inuited where none of the best may meet them ; the best counsell is , to keep in mind that they be kings sonnes , gods children ; and a base thing it were to be allured from their profession , by the vngodly . 3. to consider in our eating and drinking our owne end , and mingle our feasting with a meditation of death ; as ioseph had his tombe in his garden , to season his delight with ▪ meditation of his end . alas , this feeding and feasting is but a little repaire of a ruinous house which must goe downe . the egyptians had a skeleton or carkasse brought into their feasts to the same purpose : so doe thou , set thine owne carkasse before the eye of thy mind , and it will moderate thee in the pampering of it . 4. consider how many poore ones want some of thy superfluity . it is a great sin of great men , to drinke wine in boles , and eat the fat , and to forget the affliction of ioseph , amos 6. 6. therfore , neh. 8. 10. eat the fat , and drinke the sweet , and send part to them for whom nothing is prepared . say with thyselfe , who am i to bee so full , when many are hungry ? that i should abound when so many want ? how am i indebted vnto god to be thankefull ; and shall i requite his loue with such vnkindnesse , as to grow wanton , idle , and forgetfull of him , when hee is most mindefull of mee ? must i eat and drinke to rise vp to play ? no , i must bestirre me in such duties , wherein i may expresse much loue for much loue . chap. xxv . rules for the right ordering of our selues in our sports . these concerne , 1. the matter and kinde of our sports and playes : 2. the manner of vsing them aright : 3. the right ends . first , the matter of our sports must bee in things which our consciences tell vs are lawfull or indifferent . therefore , 1. holy things , as phrases of scripture , must not bee played with : thou shalt feare the holy name of god : not delight thy selfe in swearing . 2. sinfull things are not to be matter of our sport : as , 1. to make a man drunke , or sweare , or to laugh at such persons : for this is a matter of sorrow to see gods image so defaced : and dauids eyes gushed out with riuers of tears , to see such spectacles , 2. vnlawfull sports are playes and enterludes , which are the representations of vices not to be named among christians ; besides mens wearing of womens apparell , the incentiues of lust and fewellers of fleshly flames . heathen law-giuers haue banished such out of their countries . 3. mixt dancing of men and women together , neuer read of in scripture with approbation , and here in our text noted to be the fruit of idolatry , riot , drinking , and all other dissolute , behauior . would god , the root , and tree , and all branches laden with such fruit , were quite stubbed vp . the heathens themselues condemned it : it was an ordinary speech among the romans , none but either a drunkard or a mad man danceth . it were too long to inferre the sentences of the heathen . the generall consent of fathers , and the determinations of councels make against this wicked and lasciuious practice . basil in a sermon of his concerning drunkennesse , saith , god made our knees not to caper like goats , but to bow to the worship of god , and our lord iesus christ. and viret on the 7. commandement , chorea in circulo , centrum diabolus , circumferentia eius angeli . therefore let the sonnes of light detest such an vnfruitfull worke of darkenesse : for what is there here but lust of the flesh , and lust of the eyes ? what is here else , but carrying fire in the bosome , and walking vpon coles ; and how can a man auoid burning ? this practice agrees neither with the grauity of the man , nor the shamefastnesse of the woman : nay , the very sight of it in a woman , is known more to ouerwhelme a man than strong drinke , as we may see in herod , mar. 6. 22. 4. vnlawfull games are such as the lawes of the land make vnlawful , which binde the conscience in things indifferent : now among vnlawful games , the lawes reckon dicing , and so doth the law of god , because it hath no good report in it , no prayse , no vertue , phil. 4. 8. and then it cannot be indifferent . and the like may be said of all those playes , the ground of which is lot , seeing a lot is an oracle and declaration of gods will , a part of his name , more solemne than any oath , and must not bee vainly vsed , or for recreation . obiect . it is no lot , we vse it for no such end . ans. that is no matter ; the iewes cast lots for our sauiours garments , the nature of lots remained , though the good end was neglected . obiect . gods prouidence ouer-rules all other games . answ. in other lawfull games that depend vpon wit , strength , or skill , our owne infirmity , or want of skill , may bee blamed in all imperfection : but here , because the ground is a lot , wherin we haue no cunning , ( vnlesse by cogging and cheating , which very roysters condemne ) nothing can be accused but gods immediate direction : let men consider whom they dishonour , when they say , what lucke , what chance is this ? lyranus in his praeceptorium , by nine reasons proueth the vnlawfulnesse of playing with dice. the heathens themselues condemned it euen in their princes ; as suet●nius in the life of augustus reports , that it was his greatest blemish , that hee was at leasure to play at dice. chilo being sent from the lacedemonians to corinth , vpon an embassage , and finding the senators of that city at cards and dice , would performe no part of his message , saying , he would not so much dishonour the lacedemonians , as that they should either make or meddle with such persons . were such games infamous among lieathens ? how vnworthy then are they among christians . secondly , as sports and playes must be indifferent in their nature , so also in their vse ; and that is when we confine our selues to the lawful manner of vsing them . 1. the persons must haue two qualities : 1. they must be pure : for to the pure all things are pure , and to none else : secondly , they must be wearie , and need refreshing : for god alloweth not the most lawfull sports , till the body and mind stand in need ; till then wee must be busie in better things . 2. all sports must bee sanctified by the word and prayer , 1 tim. 4. prayer before , and thanksgiuing after : because wee are in more danger to forget our selues herein , than in any thing else ; in that we vnbend our selues from our ordinary businesse , and thinke wee may take more liberty than vsuall . a strange lesson to gamesters . 3. all sports must bee ioyned with the feare of god : reioyce with trembling , which suffers not a man to powre out himselfe to pleasure . 4. all must bee ioyned with moderation agreeing to the time , person , and place . a man must not be a louer of pleasure , set vpon sport , as some , who are giuen ouer to sport , neuer wearie , all the weeke long is too little . the apostle commands , to reioyce , as not reioycing : that is , to be so moderate and retired , as not to ouer-value sports , nor to set our affections on them , as those who haue other things to doe . so obserue due circumstances : some at cards and dice turne night into day , and sit vp all night and day , longer than they could for ten times more money be bound to any good businesse . some wickedly encroach on time allotted to gods seruice , some part of the sabbath day , and other times : some keepe from church , and some runne from church with their games in their mouthes : others bestow vpon them too much time which should be employed in the calling , either generall or particular , and so much indammage themselues thereby . the mowers rifle is good to bee set to his sythe , when it is blunt ; but if hee doth nothing but whet still , hee spoyles his sythe , and hinders his worke . therefore let vs moderate our selues in our sports , according to the most sober of our age , degree , condition , and sort of life , and vse them with such as are both godly and wise , who may rather watch ouer vs that we offend not , rather than draw and prouoke vs so to doe . 5. wee must not exchange any vertue or good thing with our delight and sport : ( as before we noted ) because euery thing that is good , euen the least , is better than any indifferent thing : and therfore , 1. we must not by sports hinder our callings , but fit our selues to them : 2. we may not clogge our selues with them , because they ought to speed our way in our spirituall course and race . take heed they become not the deuils bird-lime , in which while we wallow , we are disabled to mount aloft in heauenly meditations . 3. we may not lose our patience , our meekenesse , our loue , as they that scorne , quarrel , storm , and rage like heathens , against lucke , chance , or fortune ; yea , sweare and curse , if neuer so little crossed , as they that neuer heard of religion . 4. we may not lose our goods , or waste our substances , or play away more than without any doubt or scruple of conscience we may bestow vpon honest delight , the necessary maintenance of other things , and necessary contribution to the ministery , and the poore first liberally prouided for . 5. wee may not lose our good name , which is a precious thing , as to bee counted gamesters , dicers , common bowlers , or idle persons , or a companion of them , or by obscene , scurrilous ; or vncomely words or actions , carry the brand of a rude and disordered mate . 6. wee may not lose our mastery ouer our sports , to let them haue vs at command : for , hee that thus loues pastime shall be a poore man , prou. 21. 17. now wee come to the right ends , which in our sports wee must set before vs , if we would not sinne . 1. the end of sports must not bee to passe the time , which wee ought to redeeme , and not let passe without gaining something by it better than it selfe . nor to maintaine idlenesse , as men that cannot else tell what to doe with themselues ; for this is as ill as idlenesse : for idlenesse is not onely not working , but a doing of trifles , and that which we dare not bring into our account to god. a pittifull thing , that christians hauing so much to doe , and so much meanes , and so many cals to their businesse , should find nothing so fit as cards and dice. 2. the end of our sports must not bee to purchase our neighbours money , or to helpe our selues by his hinderance . and i would know , by what right of gods word i can hold my neighbours money , which comes into my hand without labour , loue , gift , or iust contract . if it bee not mine by iustice distributiue or commutatiue , it cannot bee mine by god : but no law of god or man , hath ranked wagers in either : nay , the ciuill law compels none to pay that which is lost ; or if he haue paid , hee may recouer it within fifty houres . but the right ends of sports are these : 1. gods glory : nothing can bee lawfull wherein some glory is not wonne to god , in whatsoeuer wee doe , 1 cor. 10. 31. and therefore such sports as doe not inable vs to cheerefulnesse in the duties of religion and christianity , faile in this end . 2. all our earthly ioyes must helpe forward our spirituall ioy in god , and the eternall ioyes of his kingdome : if they come in comparison with them , or will step vp to hinder vs therein , they are to bee contemned . our chiefe ioy must euer bee placed in the lord , and our chiefe affections must bee reserued for that fulnesse of ioy which is at gods right hand . first seeke the kingdome of god , euen in these , and aboue these : how doth hee so , who spends more time in these than in that ; yea , more by a thousand degrees , if wee would measure the time of his sports , by the time of godly desires , & religious duties ? 3. the preseruation of our own health , & not to impair the health of our soules or bodies , as many by their watching to play destroy their health , and call numbers of diseases vpon themselues , and oftentimes vntimely death . in this vse alone can all recreations become good and comfortable vnto vs , although our corrupt nature is loth to be so confined . obiect . if onely these recreations , in this manner , and these ends bee lawfull , you leaue vs none . answ. onely these , in this manner and ends are lawfull ; and yet wee disallow nothing which gods word alloweth , which ought to gouerne all his people . gods word alloweth for the exercise of the body , the vse of the bowe , 2 sam. 1. 18. of musicke , neh. 7. 67. of hunting , hawking , birding , and such sports , without swearing , disorder , and needlesse tormenting of the silly creatures . and for the exercise of wit , hee alloweth honest riddles , iudg. 14. and such games as the ground of which is wit or skill , as chesse , draughts , &c. besides , an heart that is sanctified , would inure it selfe to heauenly ioyes , and preferre them aboue carnall , and little affect these which loose persons so much dote vpon . and to those who will be ready to obiect the vse and custome of the world , and the practice of so many fore-running ages , i answer and conclude with the apostles words , rom. 12. 2. fashion not your selues according to this world , but proue what is the will of god. or if you will not walke by gods rules , your sinne shall destroy your owne soules : looke you to your duties , i haue endeuoured to do mine in discouering the same vnto you . chap. xxvi . rules of wisedome concerning our apparell . hauing thus finished the rules of wisdome , concerning meat , and drinke , and recreations , we come to such rules as concerne apparel : and they are foure : 1. the matter of our apparell must not be stately and costly ; which must be measured partly by the ability our selues haue , partly the condition of life we are in , and partly by the example of such as are sober , graue , and wise in our ranke . yea , euen in the matter of our apparell , our sobriety and modesty must appeare ; yea , our humility ; when god made adam garments , he made them of skins , homely and base , that hee might reade therein his mortality , and that by his sinne hee was become like the beasts whose skins couered him . 2. for the manner of our apparell , it must not be strange , garish affecting new fashions , which argues leuity and new fanglednesse , but such as becommeth holinesse , tit. 2. 3. and according to the sober custome of our countrey and ranke . zeph. 1. 8. i will visit kings children , and those that weare strange apparell ; that is , such as in the forme or fashion is wanton , curious , odde , sauouring of pride , lightnesse , and singularity . a fearefull threat , vnder which our whole land lieth , which is a receptacle of all the fashion of all countries , besides our owne daily inuentions of new fashions of monstrous apparell , that were men and womens bodies as monstrous as their apparell , they would bee cast out of the company and account of men : and how soeuer their bodies bee , surely their mindes be monstrous , and filled with vanity : and how iust were it with god , seeing such persons will not fashion their cloathes to their bodies , to fashion them to their clothes ? the apostle wisheth vs not to fashion our selues according to the world ; which precept is so farre out of date and vse , that almost the fashions of al the world , and the vanity of all countries , may seeme to bee arriued and landed in this land of ours , that a man may read in capitall letters vpon mens garments the lightnesse and lewdnesse that is within . 3. for the measure of it : beware of excesse in apparell , which is a great sinne , and carrieth with it , 1. expence of wealth , which might be better reserued to the vse of the church or common-wealth , or couering the poore and naked saints . all excesse is commonly maintained with couetousnesse , iniustice , or vnmercifulnesse . 2. a note of a vaine mind that glories in his wardrobe , as if a theefe should boast of his bolts , or glory in his brand , or marke of fellony : for apparell is the couer of our shame . 3. waste of time , and idlenes , in the too accurate and curious culture of the body , which should be spent either in adorning the soule , or following our ordinary calling . 4. oftentimes debts & vniust detaining of mens dues from them . we haue knowne great rents soone turned into great ruffes , and lands into laces . we haue heard of some braue dames , in such variety of fashions and colours , as if they had stood in a pedlars shop about them : and of some braue gallants , that haue carried some whole mannors vpon their backs . but m. latimer , in his time a man of much obseruation , noted one commodity in his leather coat , which he wore at the court ; when the gallants mocked him , hee told them his was paid for , and so were not many of their veluets and sattins . 4. consider the ends and vse of apparell , and that is , 1. spirituall , 2. ciuill . spirituall , many wayes : 1. when by putting cloathes on , wee see our misery , and in the nakednesse of our bodies the nakednesse of our soules . 2. when we labour to put on christ iesus as a garment , to couer vs form the stormes & tempests which our sinnes haue raised against vs. i counsell thee to buy of me the white garments of innocency , re. 3. 3. when by girding our apparell to vs , we labour to girt vp our loynes , and looke for our lord iesus . 4. when by putting off our old garments , wee daily put off some relique of the old man. 5. when in adorning the body , wee study to adorne the minde with humility , holinesse , modesty , meeknesse , &c. not make any superstitious vse , or put religion in garments . ciuill , and that is threefold : 1. for health , 2. for honesty , 3. for ornament . 1. for health and necessity , to defend vs from the iniury of weather , and to keepe vs warme : to this end god cloathed adam ; and it is a curse to put on clothes , and not be warme , hag 1. 6. 2. for honesty , in two branches : 1. decencie . 2. distinction . first , decencie : for nakednesse in the state of innocency was a glorious ornament , but presently after the fall , shame and deformity came in ; and therfore presently adam sewed leaues together , and god made coates to hide and couer that nakednes . now decency requires seemely and clenly apparel , not fordid , base , and slouenly : and condēneth that affected nakednes of men & women , especially , who weare their cloathes , so as they discouer the nakednesse of many parts of their bodie ; whereas sinne hath cast shame on euery part , and cals for a couer ouer all but for necessity . secondly , distinction of persons , sexes , ages , and callings . the man may not weare the womans apparel , nor the woman the mans , deut. 22. 5. against which law of nature and common honesty , how manly doe women attire themselues , and how effeminately doe men imitate women , as though both were willing to change sexes ? how vndecent is it to see an old man in a youthfull habit , to see a minister in his ruffians haire , pickadillies , and fashion like some souldier ? to see a peasant cloathed like a prince ? as all sorts of men almost are confused in apparell . ioseph when hee was set ouer all the land of egypt , was distinguished from inferiour princes by his fine linnen , and golden chaine . in times past soft garments were in kings houses , but now that is no distinction of courtiers . chap. xxvii . concerning ornament in apparell : wherein three questions are resolued . the third and last ciuill vse of garments is ornament : where consider two or three questions . quest. 1. whether be ornaments lawfull to be vsed , seeing the apostle commands women , that their apparell be not outward , with broydered haire , and gold , nor pearles ; nor costly apparell , which hee opposeth to comely apparell ? 1 peter 3. 3. 1 tim. 2. 9. answ. they are : for the apostle simply condemneth not the things themselues , which are the good creatures of god ; nor all vse of them in ornament , which rebecca and ioseph being aduanced , and all the israelitish women , ware in eare-rings and bracelets , which was not their sinne . but he condemnes in them , 1. the ouer-common and vnseasonable vse : for ornaments are not sit for all persons and times , but must be vsed sparingly , not commonly , hauing respect to times and solemnity . they bee for great , not for common men , neither for those euery day : the rich man in the gospell is condemned , for going in fine purple euery day . 2. he condemnes the affected and excessiue vse of them ; for they more affected the adorning of the body , than of the mind , to which the apostle in both places calleth them : whereas a christian must chiefly prouide for the adorning of the minde inwardly . 3. he condemnes their offensiue vse of them , who did not vse them as the sober and graue matrons of their yeares and age ; but being newly conuerted from the heathens , still retained the heathenish ornaments , and would not , being christians , bee put down by the heathens , but retained the former manner of adorning themselues . 4. hee condemnes their end in wearing these things , which was to set forth their bodies , and pride vp themselues with their ornaments ; whereas all ornaments must be vsed to gods glory , while wee adorne his temple , and not to draw mens eyes vpon vs. quest. 2. may not a man weare long haire for ornament . answ. the ornament of a mans head is short haire : long haire is an effeminate ornament . 1 cor. 11. 14. doth not nature it selfe teach , that if a man haue long haire , it is a shame for him ? but if a woman haue long haire , it is a praise to her . obiect . we may vse other things for ornament , and why not our haire ? answ. in ornament we must looke we be without offence , and that is when wee frame our selues to the example of the graue and sober , who amongst vs count the fashion of flaring lockes , effeminate and ruffian-like . againe , in ornament , as in euery thing else , wee must expresse godlinesse , modesty , and sobriety : whereas this fashion of men is receiued as a badge of a light mind , and an intemperate person . obiect . the nazarits did nourish their haire . answ. that was by the speciall law of their profession which profession , and law , and all , is now ceased . if thou wilt be a nazarite , thou must drinke no wine , nor strong beere ; a hard law to many of our locksters . that of absolom doth not necessarily conclude against it , that his haire became his halter : yet it is not to be passed lightly : compare his pride with his fall , and wee may obserue that god doth ordinarily punish vs in that wherein we sinne . quest. 3. may not a woman paint her face , and mend her complexion ? answ. no , euery one ought to bee content with their owne feature and complexion : and to deuise artificiall formes and fauors to set vpon their bodies or faces , is a most abominable practice . for , 1. they are not content with their forme which god hath giuen in them , either because they are proud and would not be inferiour to others in beauty ; or because they are vnchaste , and would by art allure louers , when nature hath failed them . 2. the forme of it is a lye ; it is no beauty , but a picture of it , no sincerity , no truth in it . they dissemble themselues to bee other than god made them . what truth may wee expect within , when a man may reade in their faces , lying and dissimulation ? how is this to abstaine from the appearance of euill ? 3. what a dishonour is it to god , that a wretched worme should goe about to correct and mend his workmanship ? how would a meane workeman take it , that a bungler should offer to correct or alter his worke ? 4. what an indignity is it to take the face of that which they say is a member of christ , and make it the face of an harlot ? we reade but of one in the scripture that painted her face , and that was iezabel , an arrant strumpet , and called the mother of fornications . how much more vnseemely was it in that vicar of christ pope paul the second , as platina writes ? 5. our sauior plainly tels vs , mat. 5. that wee cannot make one haire white or blacke , that is , wee haue not power of our haire to make it , no not to colour it : and yet these will make as many white and blacke as they list . 6. if thou be ashamed of that face which god hath made thee , hee will one day bee ashamed of that face thou hast made thy selfe . and dare a christian carry a face in his life time , which neither god made at first , nor he dares appeare withall in the resurrection ? obiect . but i must please my husband , and hold his heart to mee . answ. will it not please him to behold the face that god made ? or canst thou please him in bringing a strange beauty to couzen him withal , that he knowes is not thine owne ? or if he take thee for beautiful when thou art deformed , wouldest thou bee thus deceiued in a husband , for a faire man to marry a painted husband . obiect . but i may couer a deformity in my body . answ. yes , but not by setting a new forme vpon thy face , nor by dissembling . obiect . doth not the apostle say , 1 cor. 12. wee put couers vpon the members that are least honest ? answ. 1. the apostle speakes of not contemning the poorest christian , vnder that similitude . 2. we couer vncomely parts , but with what ? with cloathes to hide them , not with painting , stibium , white lead , purpurisse , or check varnish . 3. if thy externall forme be not so beautifull , beautifie it with grace , humility , the feare of god , and other christian vertues . the churches beauty is within , which god and his angels , and good men respect in the person that is most deformed and contemptible . chap. xxviii . rules for our carriage towards all men ▪ in generall . the second sort of rules concerning man and the things of men , respecteth our carriage towards other men ; and that , 1. in generall ▪ towards all : 2. in speciall , towards good , or bad . the generall rules are these : 1. wisely to distinguish betweene men , and not promiscuously respect all alike . 1. this is a point of wisedome , 1 cor. 6. 6. and 2. commanded vs , iud. 22. haue compassion on some , putting difference , others saue with feare . againe , 3. many precepts can neuer bee obserued without it : as , first in things respecting god , cast not holy things to dogges , matth. 7. 6. that is , such as are knowne to bee wilfull repellers of the truth , lest they profane them , and teare you : secondly , in things of men , doe good to all , but especially to the houshold of faith : thirdly , concerning our selues , hee that hateth will counterfeit , though he speake fauourably , beleeue him not , &c. prou. 26. 24 , 25. therefore labour to discerne one from another . 4. there is great difference betweene an israelite and an egyptian , betweene a iew and a samaritan ; and we must obserue the difference ; wherin the lord goes before vs , who though hee be patient and good vnto all , yet hee is specially good vnto israel , euen the vpright of heart . obiect . this is to anticipate gods iudgement and censure . answ. no , because our iudgement reacheth not to a mans finall estate , but to the present onely ; for wee may not iudge beyond our eyes , nor yet against them : it is alike folly and wickednesse to iusti●ie the vngodly , as to condemne the innocent . against this rule ●aile those generall men , whom all fashions and companies please wel enough , no matter whether protestants or papists , religious or prophane , drunkards or sober , swearers or fearers of an oath ; as the iewes , they put no difference between christ ▪ and the theeues , who were crucified with him , but onely that christ was the worst . others put difference betweene the godly and others , such as betweene iewes and samaritans , they will not meddle with a man truly fearing god for a dish of water . but a fearefull signe it is when grace is not acknowledged . 2. although wee must make account to liue amongst all , yet our care must bee to sort with the best : that is , we must embrace friendship with all so farre as is possible , rom. 12. 18. and so as we warre not with god ; but familiarity onely with good men , who are but a few . lightnesse of familiarity is indiscretion . here the rule holdeth wel , to trie before we trust : yea , a wise christian must not commit himselfe to euery one that seemeth good by the example of christ , ioh. 2. 24. for , 1. much hypocrisie lieth at the root of mens harts : 2. satan hath taught many to transforme themselues , and make religion and good words a cloake for their own ends : 3. neuer did the deuil more hurt to christianity than by false brethren , who were sent in to spie their liberty . for euen thy brethren , and the house of thy father , euen they haue dealt vnfaithfully with thee , — beleeue them not though they speake faire to thee , ier. 12. 6. he that eateth bread with me ( saith dauid ) and he that dips his finger in the platter with mee , euen he lift vp his heele against me : and christ saith , a mans enemies are they of his owne houshold . 4. solomon saith , an vnfaithfull man is as a broken tooth , and a sliding foot , prou. 25. 19. 5. christ would not commit himselfe to some that are said to beleeue in his name , because he knew what was in man. many friends are like deepe ponds , cleare on the top , and all muddy at the bottome . and therefore a christian must bee well aduised before hee inwardly conuerse with another . now if a man must be carefull euen in entertaining good company , how carelesse are men of themselues , when they thrust themselues into euill company , which is more contagious then any sicknesse , more infectious then any pestilence ? no age so catching of any disease , as euery age is of deadly diseases of the minde in such poysoned ayre . let no christian that will be ruled by gods wisedome , presume to conuerse in any such company , further then the limit of his particular calling , or other iust occasion and dealing is offered . 3. in our conuerse with all men , we must keepe a determination either to doe good vnto others , or receiue good from others , helping one another to life as occasion shall be offered , heb. 10. 24. let vs consider one another , to prouoke to loue and good workes : iude 20. edifie one another in your holy faith . motiues so to doe : 1. how profitable should wee be , if our lips were euer feeding others , pro. 10. 20. and if our diligence were to draw vnderstanding from others , prou. 2. 5. how should wee abound in wisedome , and make our whole life fruitfull ? this would keepe vs in good trading and returne of goodlinesse . 2. this is the right end and improuement of our gifts , for the good of the whole body , rom. 12. 6. 3. here is an excellent worke of loue , which is called the bond of perfection , which tyes persons and vertues together , and perfects them by frequent actions . 4. in what company soeuer a man comes , his care must be that his life and conuersation be a visible confutation of all vngodlinesse . daniels piety confuted idolatry , and lot was a reall reproofe of sodome . a christians light must alwaies shine , euen in the darkenesse of the world , and against it . should the life of a christian be like the life of vnbeleeuers , couetous , contentious , conceited , vniust , & c ? or shold not the life of a wise christian , varie from the multitude and common people , in iudgement and practise ? did not christ and his followers so ? this rule is opposite to that worldly wisedome , to swim with the streame , and to doe as the most doe , to auoid the note of singularity . but here , as in all the course of godlinesse , 1. wee must become fooles , that we may be wise : 2. we must not auoid mens euill speaking , by running with them into the same excesse of riot : 3. wee must not take the example of many & great ones , but of christ , the greatest and wisest of all : and phil. 3. 17. be yee followers of mee , and looke on them that walke so . these examples suite to our rule . 5. christianity enioynes loue vnto all , euen the worst : whose vices wee must hate , their persons we must loue ; by which vertue all men haue place in our prayers , in our mercy and compassion as occasion requires . this grace couers a multitude of sinnes in all , it beareth with infirmity , it forgiues offences in all : col. 3. 13. forbearing and forgiuing one another . and therefore the apostle wisheth vs , aboue al things to put on loue . and to consider that motiue , col. 4. 7. euery one is one of vs , euen the worst in the naturall and ciuill bond ; one of vs , if not in faith , yet in flesh ; one of our neighbours , or congregation , or at least by the common bond of a christian. 6. religion requires curtesie as well as piety , good manners together with good conscience ; and therefore we must be curteous to all , 1 pet. 2. 17. & 3 , 8. honour all men . and rom. 12. 10. in giuing honour goe one before another . which honour is a good opinion conceiued inwardly , and expressed outwardly by reuerent words and deeds . christianity will make vs haue a low opinion of our selues , and better of others then of our selus . ob. some are so bad , or so base , as no honour or respect belongs vnto them . answ. none is so bad but hath some honour on him , he is gods creature , he is a man , a christian , and he may be a good man , a member of christ , and certain reuerence belongs to all this . ob. but how can superiors , in higher place , honour their inferiours ? answ. many wayes : 1. in action , by testifying their good opinion of them in words , gestures , or deeds , not the least contempt : and so iob behaued himselfe , selfe , 31. 13. 2. in affection , especially , when superiours whom god hath by their place made receiuers of honour , could out of an humble affection be well pleased either to want it , or returne it vpon their inferiours if they might doe it without offence , or might it stand with good order which god hath set in the church and common-wealth . chap. xxix . rules of walking wisely towards good men . the first of these rules is in respect of our affection , to loue the godly with brotherly loue . it is true indeed , all men must be loued , but here is required a more speciall loue , as betweene brethren , of which saint peter saith , 2. 1. 7. ioyne with godlinesse brotherly kindnesse , because they are of the same father and family of god. the reason of this rule is this : the nearer any man comes to god , or expresseth him , the more right he hath into our affections for gods image sake : and here is a straiter bond then that of nature . the apostle makes this a mark of gods child , to loue the brethren , 1 ioh. 3. 10. and dauid professeth , that all his delight was in the saints , the excellent on earth : and rom 2. 10. be affectioned one to another with brotherly loue . and because this cannot be , except men see more in gods pople then ordinary , therefore labour to see , 1. their high birth and true nobility , ioh. 1. 13 not of bloud , nor of the will of flesh , but of god. 3. their kindred and alliance : they are sonnes of god , brethren of christ , who was not ashamed to call them brebrethrē , heb. 2. 11. 3. their high office and place , whom christ the faithfull witnesse , the first borne from the dead , and the prince of the kings of the earth , hath loued and washed from their sinnes by his bloud , to make them kings and priests vnto god , reu. 1. 5. 4. their beauty and glory , being couered with long white robes of righteousnesse and holinesse ; such as kings anciently were distinguished by , wherein they appeare most louely and gracefull to god , angels , and good men : nothing is wanting to their perfection of beauty , seeing they are complete in christ the head of all power , col. 2. 10. 5. their present wealth , and future expectation : their goods are god the chiefe good , christ giuen them of god for righteousnesse , the holy ghost sent into their hearts for sanctification and consolation ; eternall election , effectuall calling , iustification . and their future expectation is the city of god , the heauenly ierusalem , which god hath prepared for them , heb. 11. 16. now were it a wise course for a man to disaffect the chiefe fauourite of his king ? and are not gods children gods chiefe fauourites ? were it a safe thing to hate the people of god , to disaffect them , to lowre vpon them , seeing the lord obserues what lookes are cast downe vpon his children , as in cain ? how was balaam slaine by the lord for desiring euill to israel , though himselfe could doe them none but by his wicked counsell ? these are the last times in which men are louers of themselues , and of men onely for their owne aduantage , 2 tim. 3. 2. they loue them for their wealth , ease , and pompe , not for god and his graces . 2. wee must not onely affect their persons , but also embrace a fruitfull fellowship and society with them in the gospell . this is the apostles rule , 1 pet. 2. 17. loue brotherly fellowship : and how glad was hee for the fellowship of the philippians in the gospell , phil. 1. 5. now the meanes of fruitfull conuersing with the godly , are these : first , to consider one another , what need the best haue to bee prouoked and whetted on , especially in these euill and cold dayes , yea , such times as nip and blast piety , and the feare of god , heb. 3. 13. exhort one another daily , least yee be hardened through the deceitfulnesse of sinne . think what a fearefull thing it is to fall from the grace of god , yea or the degrees of it ; and would we suffer a brother to runne into this danger ? secondly , chuse fit matter to conferre of in company , either by calling to minde things heard , or by stirring vp to profitable hearing , diligent proceeding , in offensiue walking , watchfull speaking , and the like : or if need be , of admonition , exhortation , or reproofe , shew thy loue therein ; full clouds will distill rain , light will shine abroad , and charitable knowledge is communicatiue . thirdly , bee sure to performe these priuate christian duties in good , and holy , and vnrebukeable manner : as , 1. orderly , those beginning which are fittest in gifts and place , as elihu spake in his turne : 2. humbly , none seeking to speake beyond his skill and reach : 3. wisely , watching the fittest time , and best occasion : 4. meekly and louingly , without reasonings and murmuring , phil. 2. 15. none crossing others , but through loue one forbearing another , aduising in the spirit of meekenesse , and with offering to submit themselues in other cases to receiue words of exhortation and admonition : 5. conscionably , so as in all such meetings and conference , euery one be an helper to the truth , 3 iohn 8. to finde it out , not to obscure or weaken it . by these meanes we shall haue cause to reioyce in our christian fellowship , as ionathan and dauid , 1 sam. 23. 14. fourthly , obserue the graces that are in others , for a patterne to our selues , 1 thes. 1. 7. for our owne prouocation and imitation : yea , spie and encourage the graces of god in the weakest and meanest christian , so framing our selues to that marke of a good man , who honours all that feare the lord , ps. 15. 4. neither let the strongest scorne to ree●iue helpe from the weakest : moses was content to be aduised by iethro , and dauid by abigail : and note pauls humility , rom. 1. 12. he hoped to come and be comforted by their faith , as wel as to helpe theirs . fiftly , in the vse of good company , beware of giuing any occasion of scandall , or offence to any , matth. 18. 7 , 8. leaue no ill smell behinde thee : auoide the note of pride , conceit , forwardnesse in speaking , frowardnesse , or stiffenesse in thine owne sense , 1 iohn 2. 10. he that loueth his brother , there is no occasion of stumbling or scandall in him . motiues to prouoke vs wisely to carry our selues in good company . 1. consider how in our company we are especially to watch , seeing in no part of our life we are sooner corrupted then in that , seeing in no part of our life wee doe so much discouer our selues , and seeing in no part thereof , we doe either more good or more harme seeing wee doe nothing without witnesse , & should doe nothing which wee would not haue exēplary . 2. as sathan laies snares euery where , so also in our company one with another , not so much to bring the godly to such excesse of riot , as he effecteth in wicked societies , where is swearing , gaming , drinking , rayling , &c. but to make them vnfruitfull , and keepe them from the good they might do : and sofarre preuaileth , as sometimes impertinent speech , sometime debate & detracting speeches arise , and the most tolerable speech is worldlinesse , which stealeth away the heart and the time ; so as some who intended more good to themselues and others , carry away hearts smiting them , for not better employing that oportunity . 3. there is apparant losse , when we watch not to doe or receiue good , in company with good men . for godly men by reason of their callings , and distance of places , seldome meet ; and when they doe , they lose the gaine of that time in their speciall calling ; and if they get it not vp in the furtherance of the generall calling of a christian , it is vtterly lost . and what but this makes the mindfulnesse one of another sweet in their absence , when there was reaped so good fruit one of another in their presence ? 4. by this wise and fruitfull carriage of company and meetings of good men , christians shall stop the mouthes of such as are euer complaining of , and accusing christian meetings to be scarce to any other purpose , but to detract , defame , slander , censure , to strengthen one another in faction , and the like . or if such mouthes will not bee shut , yet the conscience of christians may reioyce in the contrary innocency , and not bee deiected by such false testimony . 3. rule . in our speeches , let vs be proctors and sollicitors for the saints , speake wisely and willingly of the good we know in our brethren , and maintaine the cause , person , and name of good men to our power . the sincerity of loue betweene dauid and ionathan was manifest ; in that ionathan defended dauids innocency to saul his father , not onely to the losse of his kingdome , but the danger of his own life . ebed-melech the blacke-moore spake a good word for ieremy , and was saued from destruction , when his master zedekiah was slaine . nicodemus euen in the beginning of grace spake for christ , when the whole councell was against him . and how dangerous is it to deuise and inuent words against cods children , as dauids enemies ; to belie , or reproach them , to raise or receiue slanders against them ? if such as stand not for grace , shall fall , then much more they that stand against it . how needfull is this apology for them , against the reproaches and scornes of this age ? how earnestly would children speake for their parents , brethren , or kindred ? euen so should it bee here . it is nothing to speake for a man when others speak for him . 4. rule . concerning our actions towards good men , we should euery way bestirre our selues to procure their good and welfare : we must to our hearts and affections ioyne our hands and helpe to doe them good , yea , be ready to lay our hands vnder the feet of the saints . gal. 6. 10. doe good to all , but especially to the houshold of faith . now in speciall , 1. we must preuent from them all the euill we can , hinder them from sinnes , and from falling , hinder by al means reproach from their profession , and danger from their persons . 2. if thou findest a good man s●iptinto an infirmity , labour to couer it , make the best of it as may be , vaunt not thy selfe ouer him , but consider thy selfe , and by al good means cure it if it lye in thy power . 3. if thou finde a good man stand in need of inward comfort , and cast downe , helpe to raise him againe : christ was sent to speake a word of comfort to the wearie , and euery christian hath receiued of his annointing . when dauid was in deepe distresse , his faithfull friend ionathan comforted him in the lord his god , 1 sam. 23. 16. 4. if thou knowest a good man helpes , and without outward comforts , thou must now shew bowels of mercy and compassion , gladly receiuing the poore saints , communicating willingly and freely to their necessity , 1 pet. 3. 8. loue one another as brethren , be pittifull . 1 ioh. 3. 17. he that hath this worlds good , and seeth his brothers need , and shuts vp his compassion from him , how dwelleth the loue of god in him . to stirre vs vp hereunto , consider these motiues : 1. say with thy selfe , what ? am not i a member of the same body with him ? is not he of the same family and houshold of saints ? this is the apostles argument , especially do good to the houshold of faith . 2. what shall i gaine , if by word or deed i shall make sad the hearts of good and godly men ? cannot cain cast downe his lookes , but god lookes on it ? cannot ismael laugh at isaac , but the lord arraigns and condemnes him of high persecution ? surely then cannot i carry the like indignities scotfree . 3. doe i read merioz accursed , because she came not out to helpe the people of god , though she had no hand against them ? iudg. 5. 23. surely i must nor only not haue a hand against good men , but i must set my hand to helpe them , else is not my heart so right as it should . pilats wife wished her hsuband to haue nothing to doe against that iust man : but happy had pilate beene ( who was not violent against christ ) to haue beene earnest and resolute for his deliuerance ; the defect whereof was his ouerthrow . and so it shall bee heauy enough in the day of iudgment , that wicked mens hands haue not helped the godly , seeing the sentence shall not run because they had hurt them , but because they helped them not . chap. xxx . rules how to walke wisely towards euill men : 1. in generall . the generall rule is in col. 4. 5. walke wisely towards them that are without , that is , the gentiles who were not conuerted , without the border of the church : for euen in the church some are of gods domestickes , some without as strangers that want faith as yet . and godly men must walke so much the more warily , not onely because they haue gods eye , and godly mens eyes on them , but euen eyes of men yet vnconuerted , who must not be cast backe , or confirmed in their errour , or hardened against the truth , but by all wise walking ( if it be possible ) won to the loue and liking of it . now towards all vnbeleeuers , and vnconuerted men in generall , these parculars are worthy obseruation : 1. that euery christian auoid all known euils & offences , by which euill men might be occasioned to abide out of the church . the law is , thou shalt put no stumbling blocke before the blind : for this is a fea●●full iudgement of god on men vnconuerted , they would willingly bee blinded , and hardened in their naturall estate . now our rule is , being our selues pulled out of danger , to helpe others out also ; nay , our light must reproue their darkenesse , their couetousnesse by liberality , their pride by humility , their impatience by patience , &c. 2. all vnconuerted men hate the light , and are prone to blaspheme the gospell , and to reproach the holy profession of it . wise christians therefore must cut off occasions from them , and take heed of defiling their owne neast : 1 tim. 5 14. giue no occasion to the aduersary to speake euill : and dauid prayeth , that none might be ashamed because of him . ezec. 36. 20. the lord complaines , that the israelites among the heathen polluted his name , and made them say , these are the people of the lord , and are gone out of his land . a lewd childe ( saith salomon ) dishonoureth the whole house . nay on the contrary , the meanest christian in his place , by his wise and christian walking , must adorne the profession of christ ; so the apostle to titus 2. 10. seruants must be no pickers , but shew all good faithfulnesse , to adorne the gospell of the lord iesus . an holy course of life will make the gentiles say , as they in esay 61. 9. they are the seed of the blessed of the lord. 3. all vnconuerted men esteeme of doctrine by the life , and the profession by the practise of professors ; for they haue no taste of the doctrin in it selfe : and therefore in the cariage of our profession , wee must apply our selues if it be possible to win them . so the apostle ( 1. pet. 2. 12. ) wisheth the iewes , to haue their conuersation honest among the gentiles , that they might glorifie god in the day of their visitation . and women are commanded , so to watch their whole behauiour , as their husbands might be wonne by their godly conuersation . priuate men must conuert others by their priuate conuersation . motiues so to doe , are these : 1. christians are on a mount , set on a scaffold , nothing they doe escapeth sight and censure , all is marked , they stand or fall not alone , but to many . 2. they haue a light with them , which drawes all eyes vpon them , and discouers all . 3. the eyes of the wicked are not on others , but on them , to disgrace them , and through them to smite christ himselfe . 4. the will of god is , by weldoing to silence the ignorance of foolish men , 1 pet. 2. 15. 5. what a glory is it , to slaughter enuy it selfe , to stop an open mouth , and cloath an aduersary with his owne shame ; that he that would accuse vs , must accuse the sunne of darknesse when it shines . 6. hereby we shall be conformable to christ , whom when satan came to sift , he found nothing in him : wicked men shall say as saul said to dauid . thou art more righteous then i , &c. chap. xxxi . rules how to walke wisely towards euill men , in speciall : and first for scorners . now wee come to speciall rules concerning speciall sorts of euill men , of whom some are exceeding euill in themselues , some are euill also to good men . of the former ranke are scornefull persons : of the latter hurtfull . for scorners , obserue these rules . 1. if we know men to be so farre naught , as they scorne goodnesse , good men , and good things , we must auoid their company so much as wee may . for what comfort can a godly man take in such company , where all good and godly communication must either be banished or derided ? there is no hope of doing good , there is danger of taking harme . 2. if we be by occasion beset , or cast into the company of prophane , brutish and scornfull persons , then obserue these rules . first , grieue thou wast not better directed , psal. 120. 5. woe is me , that i remaine in meshec , and dwell in the tents of kedar . secondly , be sure though thou seest no place or opportunity of good , that thou hast no fellowship with them in any of the vnfruitfull workes of darkenesse . if they will be no cleaner by thy company , be not thou defiled by theirs . if they will not consent to thee in good , consent not thou to them in any sinne . thirdly , please them not by yeelding to any sinne , but giue apparant tokens of dislike . obiect . why , may we not by yeelding a little to them , draw them to vs ? answ. no , but the way to winne them , is a pure conuersation with feare , 1 pet. 3. 12. much lesse may we flatter them in any euill . micaiah would not flatter with the king , the foure hundred false prophets did . fourthly , acknowledge thy selfe a childe of wisedome , which is iustified of all her children : suffer not gods glory to be trodden down by thy silence ; wisely breake off fooleries , by sauoury riddles or questions , as sampson : and in a wise and peaceable manner , change the matter : holding it a setled ground of religion , not to relinquish piety , to keepe peace with wicked men : heb. 12. 14. follow peace , and holinesse . no corruption of man must driue vs from our station . fifthly , so soone as wee may , depart from them : prou , 14. 7. depart from the foolish man , when thou perceiuest not in him the lippes of knowledge . and beware of falling into the like company againe . ioseph wisely declined the company of his mistresse , when she daily spake vnto him , gen 39. 10. and dauid would not returne with saul , when hee perceiued his wilfulnesse against him , 1 sam. 26. 25. chap. xxxii . rules to carry our selues wisely towards euill men , euilly affected to vs. if men bee not onely euill in themselues , but also to vs , then it is either in euill purposes , or in euill practices against vs. if they purpose euill , then our sauiours rule is , beware of men , mat. 10. 17. for they will deliuer you vp to the councels . by men , our sauiour meanes those whom in the former words hee calleth woolues , that desire to make a prey and spoile of the sheepe of christ , and in his caueat aduiseth , 1. wisely to preuent the plots and traines of vngodly men , discreetly to preuent our owne trouble so neere as we can . how wisely did iaacob preuent the fury of his brother esau ? and as they watch to traduce vs , so must wee watch to cut off occasions of entrapping ; luk. 6. 7. the scribes and pharisies watched whether christ would heale on the sabbath day or no , to find accusation against him ; our sauiour for all this omitted not to do good , but in doing it by his question vnto them cut off so farre as he could , the matter of their malice by clearing the lawfulnesse of it . so must wee : and yet prepare stoutly to beare whatsoeuer the lord measureth out by them . 2. our sauiour would haue vs wisely decline their fury , not without cause prouoking them : it is no wisedome to prouoke an euill man : it is no good discretion to stirre vp a lyon , to take a beare by the tooth , or a dogge by the eares . for they desire nothing more , than matter to stirre vp their corruption by : so h●zekiah commanded his seruants not to answer rabseca one word . 3. ioyn with serpentine wisedome , innocencie of doues , mat. 10. 16. nothing more vexeth & vanquisheth an aduersary than innocency : no better brest-plate than righteousnesse . but if a man had the innocency of christ himselfe , the aduersary will watch aduantages , and play vpon a mans simplicity : therefore ioyne serpentine wisdome , as paul did , act. 23. 6. he testified his innocencie , and that with all good conscience he serued god till that day ▪ but what tell you ananias of doues innocency ? he commands to strike him on the mouth : the more innocent , the lesse endured ; he fared the worse for that : and therefore he ioynes in season serpentine wisedome ; for , perceiuing his greatest enemies to be pharisies and sadduces , he professeth himselfe a pharisie , and the sonne of a pharisie , and that he was brought in danger for the hope of the resurrection which the sadduces denied ; and so casting a bone betweene them , and setting them by the eares , hee escaped betweene them . 4. out of their malice we should draw our owne good , so warily to carry our selues towards them , as that wee may finde that of the heathen true , an enemy often hurteth lesse , and profiteth more than many friends . wee must both in their absence , and presence especially , take heed we doe not disaduantage our selues . it was some disaduantage to paul , when in the councell ( although hee was prouoked , and vniustly smitten ) hee called the high priest whited wall : he was glad to excuse it by his ignorance . we may not be to bold , or too forward to speake in a good matter . 5. if euill men haue done vs harm , and wrongfully molested and persecuted vs , our rule is , 1. in respect of them , to pitty , pardon , and pray for them . if we doe them good , wee shal either ouercome their euill with goodnesse , or heap coales on their heads . 2. in respect of our selues , possesse our soules with patience , and shew meeknesse and moderation , and say as dauid in shimei his rayling , it may be the lord will doe me good for his cursing of mee this day . 3. in respect of our duty , still to shew an vndaunted constancy , and resolution for the truth and all good wayes : 1 pet. 3. 14 , 15. if ye suffer for righteousnesse , blessed are ye ; but feare not , neither be troubled , but sanctifie the lord in your hearts , and bee ready alwayes to giue an answer to euery man that asketh a reason of your hope . thus farre of the rules of christian wisdome : of which i may say with moses , deut. 4. 5. 6. these are the rules and ordinances : keepe them , and doe them : for this is your wisedome . chap. xxxiii . containing motiues for circumspect walking . bvt because this accurate and circumspect walking is growne out of request , and men generally are too well contented to walke at aduenture , and ( as men that shoot at rouers , ) secure themselues in a loose and neglected course , and goe on carelesly , as if there were no danger in wandring from god , and declining from the good way , we will vse some motiues to prouoke euery christian that tenders either gods glory or his owne saluation , to vndertake this christian course . 1. in regard of god : 1. whose commandement is , that all our wayes bee ordered aright , prou. 4. 26. and that the saints walke worthy of the lord , and please him in all things , col. 1. 10. 2. whose word must be our rule , to which wee must continually frame our whole course and euery part thereof : for 1. the morall law is a perpetuall rule , binding at all times without any intermission : 2. the precepts of it are to make the word our continuall counsellour , to binde it to vs , not to let it depart , but to meditate in it night and day . and what is it lesse than blasphemy , to charge the saints with folly , singularity , and a saintish purity , in that wherin they were most acceptable to god ? as , dauid set the lord before him continually : and when he professeth his great loue to the law ▪ saith , that all the day long his meditation is in it ? psal. 119. 79. read we not , that the twelue tribes serued god instantly , night and day ? act. 26. 7. and the apostles were assured , they had a good concience in all things , heb. 13. 18. was this care ( so incessant ) commendable in them , and is the same godly care now growne a vice , an hatefull practice , or heresie ? 3. who being a god of pure eyes , will strictly stand for iustice . and doe wee feare we can be too strict , who are to giue account of euery idle word , and roauing thought , much more of euery vnwarrantable action ? are wee not to passe a strict and strait iudgement , wherein euery secret shall be made open , and in which it shall be rewarded according to our workes ? and shall the deuill delude vs , or the wicked world make vs beleeue we need not be so strait laced , as to say with dauid , i will look to my wayes ? 4. who if he pōder al a mans paths , how ought he himselfe to ponder them ? for all the wayes of a man are before the lord , and hee pondereth all his wayes , pro. 5. 21. 2. in respect of our selues : no watch or circumspection can be sufficient to vs , whose natures are carried to euill as naturally as to our ordinary food . the whole frame of the heart of man is euill continually , as ready to receiue any impression of temptation , as the dry tinder a sparke of sire ; and not onely to receiue such sparkes , but to conceiue them , and hatch euill , and hammer it out on the anuils of our hard hearts , like cunning workemen . whence it cannot be auoided , but that without our daily watch , sin must multiply and grow vpon vs , euen ouer our heads , to a numberlesse number . 3. in respect of the wicked amongst whom wee liue , who are ready to take all aduantages , and watch for ourfals , both to harden themselues , and reproach through vs gods holy religion . for if they can scorne and contemne the seruants of god for well-doing , and religious actions , how would these men of gath and askelon , these vncircumcised philistimes , triumph and glory in the fals of any of gods worthies ? hence was the ground of our sauiors exhortation to his disciples , behold , i send you as sheepe among wolues , and therefore be wise as serpents , mat. 10. 16. nay , we must not onely by our circumspect wayes stoppe their mouthes , but conuince themselues , and winne them to the same holy profession with vs : 1 pet. 3. 1 , 2. 4. in respect of our brethren ; who some of them are not yet conuerted , some are already called ; both whom we offend and scandalize by our vnwatchfull walking , and so the name of god is blasphemed because of vs that professe it , as the apostle speakes of hypocriticall iewes , rom. 2. 24. hence are those many exhortations , col. 4. 5. walke wisely towards them that are without , least you giue them any iust occasion of exception or stumbling : & 1 cor. 10. 32. giue no offence , neither to the iewes nor grecians , nor to the church of god. and how circumspect had hee need to be , that must walk inoffensiuely betweene the iew and gentile , seeing what was giuen to the one , seemed detracted from the other ? yet so much is required to walke , euen betweene the godly and prophane , whose wayes are diametrally contrary . 5. the way to heauen is full of snares , crosses , and dangers , by reason of our enemies , and therefore requires all our diligence either to auoid them , or else wisely to step ouer them . wee can be very wary in the dangerous wayes of this world , to take direction or company , and armour , and the day-light to further vs : and why not in this way to heauen ? besides , it is a narrow way , and on high : all which makes it more perillous to decline from . how circumspect had he need be , that walks vpon a narrow high rocke , a thousand faddom from ground , especially where a little slip or error tumbles him downe , to dash him all to pieces ? 6. is there any time afforded vs , wherein we may set loose our hearts to any vnlawfull liberty , or cast our selues vpon sathans snares , as peter did , in going into the high priests hall , matth. 26. 71. or can wee doe so , and not be catcht by the deceitfulnes of sinne ? stand we against such enemies as will not take aduantages , who doe nothing but seeke them , especially when feare is set aside , which is the soules watch-man ? and if men will take liberty , and be at their own hand , haue they not full leaue to fall often , lye long , rise hardly , and being vp againe walke weakly , and not recouer their cheerefulnesse many a day , if euer ? and must they feare nothing so much , as least they keepe their watches , and preserue themselues from fals ? lastly , a man may pull downe more in one day , than hee can build in many : and experience shewes , that a man is more weakened by one dayes surfet and negligence , than in an hundred , wherein he preserues the care of his health : euen so it is in the soule , the health whereof is kept in strictnesse of diet , and obseruation of gods rules . 7. who knoweth not that christianity is a trade which will not forward if it bee not close followed : an husbandry , which the professor shal neuer thriue by , if hee be not of a diligent hand ; wherein something must be done daily , or else the heart shal soone lye like the sluggards field described by salomon ? it needeth therefore be hedged and fenced with the feare of god , and kept with all diligence . pro. 23. 17. 8. this alone is the way to attaine true comfort , which no man can finde , by allowing himselfe in any course which god alloweth not . this alone is to walk safely : pro. 10. 9. hee that walkes vprightly , walkes safely : and what other meanes hath the wise-man appointed to preserue from falling , than to take hold of instruction , and not leaue her ? this alone is the way to get peace peculiar to the israel of god , to walke by rule , gal. 6. 16. neither can a course not attended , stand with this apostolicall iniunction of christian circumspection . chap. xxxiiii . answering obiections against circumspect walking . and whereas our age aboundeth with men of prophane mindes and mouthes , who would turne all this our glory into shame , and censure this speech of the holy ghost , which prescribeth a strict , precise , and accurate walking : ( why ? say they : what need men be so strict ? and , shall no man come to heauen , but such as are so strict and curious ? ) and the whole world , almost , thinkes it a most idle and needlesse course : wee will therefore answer some obiections that are made against it . obiect . 1. a great many haue liued honestly and well , that were neuer so foolish and strict . i hope to serue god , and doe no man harme , and what need more ? answ. 1. wee must walke by rule , not by example , except it be of the best , not of the most . 2. the pharisies led a ciuill life , were outwardly very iust to the tything of mint and anise , and very deuout in their worship : and yet if our righteousnesse exceed not theirs , we can neuer enter into the kingdome of heauen , mat. 5. 20. 3. the righteousnesse of god goes beyond all ciuill and outward righteousnesse ; it is inward , in spirit and truth ; it cuts off not onely outward acts of murder , vncleannesse , theft &c. but inward motions of hatred , wantonnesse , couetousnesse : it strikes at roots and branches , and hates the least and secretest euill , which ciuill righteousnesse makes no bones of . obiect . 2. but this circumspect and strict walking is taken vp but by a few , and those of the meanest : some men of great wisedome , place , and learning fauour it not , but scorne and oppose it . answ. 1. christianity was euer hated by the most of the world , because of the crosse : the church is blacke , because the sunne lookes on her , but comely to god and his angels ; and this makes few enter that way . 2. the apostle directly meets with this obiection , 1 cor. 1. 27. not many mighty , not many noble , not many wise : but god hath chosen a few poore people , and they shall call vpon his name : and why not many of those ? because they cannot so easily deny themselues and this euill world , which they must doe that will be saued . 3. let vs not wholly cast our eyes vpon the examples of the world now declining ; and , as at last , so at worst ; but vpon such as formerly haue been set as eye-markes in the scripture , and we shal find some , both great , and noble , and learned , going before vs in strict and circumspect walking . the holy patriarks ; noah , abraham , isaac , iacob ; godly and zealous kings , dauid , salomon , iosiah ; the holy apostles , who endeauoured alwayes to haue a cleare conscience before god and all men , acts 24. 16. yea , the most wise , noble , and learned that euer was , the sonne of god , whose conuersation was such as none could accuse him of sin . these are the cloud of witnesses , which we must follow in running the race set before vs , heb. 12. 1. obiect . 3. but what an impossible commādement is this , and who can beare it ? can wee be saints in this world , thus to order our selues in euery thing ? wee are sinners , and must be sinners , and cannot be thus strict as you require . wee hope wee generally meane well , and god ( we hope ) will supply the rest . answ. 1. the scope of this plea is , to giue ouerall , because they cannot attain all : which is but a false fire , by which the deuill discourageth many from the narrow way , and the narrow looking to their owne way . for true it is , that we call with the scripture for a keeping of all gods commandements , alwayes , and to liue with god , and walk with him : but with euangelicall interpretation , which accepteth the will , desire , and endeuour to walke with god in euery thing ; which cannot but in some measure be found in a true beleeuer , and cannot but in christ be accepted , where it is true and hearty . thus the scriptures interpret themselues : 1 chr. 28. 7. if salomon shall endeuour to keep my commandements , &c. hos. 6. 3. wee shall endeuour to know the lord. what can god accept lesse , or a good heart tender lesse than hearty wishes , where strength is wanting to please god in all things ? 2 ▪ let vs by the straitnesse of the commaundement consider whence we are fallen , and see our impotency , and confesse our failings , but not therefore allow our selues in any euill , or venture on any sin which wee might by this circumspection auoid , or remit our endeuour in the respect of all gods commandements . 3. for such as thinke it sufficient to meane wel in generall ; consider this , that as no master is pleased , if his steward bring him in a generall bill of great sums spent , wherein hee may hide much deceit ; but sets downe no dayes accounts , or weekes bils of parcels : no more in the matter of heauenly treasure , is it enough to hide himselfe in generall good meanings , but in euery particular to auoid deceit and suspition of it . and as it is with a traueller in an vnknowne way , who will not goe at random , nor count it a sufficient direction to bee set eastward or westward , but he will aske euery man of euery towne , and take good heed of euery marke , to passe him from one place to another : so in this our passage to heauen , we must keepe our speciall directions , and walke with god in euery thing , if we wil happily passe vnto heauen . obiect . 4. but what need such daily and continuall troubling of our selues ? what was the sabbath made for , but for gods seruice ? and wee keepe our church as well as any : but for the weeke-dayes , wee haue callings to follow , and cannot intend such things : and it were better if some of these nice fellowes were more diligent in their calling , as we be . answ. 1. seeing the rule by which we must walk , is to serue god in holinesse and righteousnesse all our dayes , we haue no liberty to part the weeke betweene god and vs. neither must wee put on holinesse as an holy-day garment , to put it off at night : neither may wee be lesse holy on other daies than on the sabbath : howsoeuer wee must exercise our holinesse in the publike worship of god on that day , and in the priuate worship , and in the personall callings on the other dayes . 2. hee is a good christian , that keeps a perpetuall sabbath , and is not onely one on the sabbath day . the triall of soundnesse is at home , in the middest of a mans house ; and not at church , where the pharisie is often aboue the publican . 3. thou hast a calling on the weeke-day , in which thou must sweat and abide who euer thou art ; but thou must not so play the good husband , as to become a worldling . vse the world as not vsing it , as not affecting it : and acknowledge thy special and personall calling to be subordinate to the generall : for in the whole exercise of thy special calling , thou must shew forth thy knowledge , and religious keeping of a good conscience : once diuorce these two , and neuer look for successe on thy labours . obiect . 5. but this is fitter for ministers and cloistered persons , who haue giuen themselues to continuall deuotion , than for ordinary and common men , who are not acquainted with such nouelties . answ. 1. if all christians be alike subiect to sinne , al haue need to be continually alike fenced against it . if all haue the same enemies , all had need stand vpon their ground . if one mans heart be as wicked as anothers , euery man had need set a watch round about himselfe . and if any haue more need than other , it is vnlearned and simple persons , who want such means of helping themselues , as learned preachers haue . 2. as for the nouelty of this circumspect course , wee must needs say it is so to such as are of festus his suit , who thinkes paul learned euen to madnesse , to call him to such strictnesse : or gallio his disciples , act. 18. who being of no religion , cannot bee at leisure to giue it hearing . but we haue seene it to be no nouelty to the spirit of god , euery where charging it vpon vs : nor to the godly guided by his spirit , who can neither be idle nor vnfruitfull in the worke of the lord. obiect . 6. i like such as can be so strict , and i could wish so to be ; but then i must part from the pleasure and ioy of my life : for this continuall watch and circumspection is full of melancholy , and vncomfortable : it hinders neighbours from sports and merriments , breakes of good company , and makes the husband and wise often look heauily one vpon another : and besides , i should lose some profits and customers , and wrong my estate by neglecting it . ans. 1. this is a cleane contrary iudgement to gods spirit : pro. 3. 17. her wayes are the wayes of pleasures . gods wisedome , ordering the wayes of man , brings true ioy and pleasure . for , is there no ioy in god , in his word , which was wont to be as sweet , as the hony-combe , nor in the spirit of god , which is called the comforter ? is it such a thing of heauinesse to liue with god ? alas ! what is such an heart made of ! 2. what delights doe we call men from , but such as are carnall , foolish , perishing , and vnlawfull ; stollen waters so sweet and sauoury to corrupt flesh , the forbidden fruit which a christian should neither touch nor taste , and happy he were if he neuer saw it ? 3. there is no sorrow in godly life ; but all the sorrow of gods seruants , is , that they cannot bee more godly . lay this for a ground , that god is thy chiefe delight , and no man may be so moderately ioyfull as thou . 4. for pleasant companionship , thou losest no good company , but exchangest for better : thou hast now fellowship with god , vnion with iesus christ , the inseparable presence of gods blessed spirit , the attendance of the angels , the communion of the saints , the benefit of their prayers , conference , comfort , and example . this is a pleasant thing for brethren in the faith to liue together in vnity . and what true ioy is there in the company of gamesters , drinkers , swearers , riotous or idle persons , who are neuer merry vnlesse they bee mad , and neuer glad but when they haue driuen away the remembrance of god ? 5. as for the losse of any part of thy estate , trust god on his word : pro. 3. 16. in her right hand is length of dayes , and in her left hand , riches and glory . neuer did true piety weaken any mans estate : but godlinesse hath beene the true and constant gaine : this makes a small portion sweet and pretious , and entailes a blessing vpon it , when it passeth into the hands of our posterity after vs. chap. xxxv . markes of a man walking circumspectly . and seeing most men beguile themselues with the goodnes of their present course , and esteem a ciuill life & external honesty , not onely vnblameable enough , but iustifiable and sufficiently commendable ; be it known to them that if they examine not the goodnesse of their course by this doctrine , they are farre from gods approbation , whatsoeuer they may conceiue of themselues . in which examination i will help them with a few notes and signes of a circumspect person , by whose wayes as by a right line they may both see the crookednesse , and at length begin to straiten the obliquity of their owne . 1. a circumspect man watcheth all occasions for his owne good and aduantage , and if they be offered , slips them not : so a circūspect christian looks round about him , and thinkes it not sufficient to take occasions of grace and well-doing , being offred , but will seeke them . how might euery moment of our liues make vs more stored with grace then other , if we would seeke occasions of good to our selues ? what a rich stocke of grace might we haue attained ? how rich in good workes ? how should we haue furthered our reckoning ? 2. a circumspect man lookes round about him , and so ordereth his many businesses , as one hinder not the other , but all may goe forward , and so saueth one commodity as another be not lost or lie in hazard : so a circumspect christian casteth his occasions ; as , seeing euery christian duty is enioyned him , he hath respect to all gods commandements . duties of piety shall not iustle out ciuill duties , nor ciuill duties eate out duties of piety ; but as one hand helpes another , so one table shall further the other , one calling forward another : yea , he lookes to the thriuing of all his graces . hee will walke very humbly before god , but so as hee maintaine his ioy in god. his moderation shal not damp his zeale , his zeale shall not out-runne his knowledge . his prouidence shall not lessen his faith , nor his faith destroy his prouidence . his loue with mens persons brings him not into loue with their sinnes , and his hatred of their sinnes , impeacheth not his loue of their persons . his righteousnesse to men hindreth not his mercy , neither doth cruell mercy withstand or thrust down needfull iustice . thus he is busie in maintaining all his graces , all of them being of great vse , and all of them flowing from the same spirit . 3. a circumspect man will be sure not to disaduantage himselfe by his words , but will speake to his owne profit : so a circumspect christians words make for his owne best aduantage . hee will speake for gods glory , for good men , and good causes . he will be sure to profit himselfe and others with gracious & religious speeches , and be silent where fruitfull speech will not bee heard . exercise to good speeches brings a dexterity and readinesse of well-speaking , to which euery christian is exhorted , col. 4. 6. let your speeches be gracious alwayes ▪ and powdred with salt , that yee may know how to answer euery man. 4. as a wary and circumspect man proues a good husband for the world , so circumspect christians are the best husbands for their soules : such a one hath wisdome and will to increase his estate of grace by euery thing , and thinkes himselfe then truly rich , when hee thriues in the best commodities . he conceiues himselfe rich , not when hee hath things about him to leaue to his heirs , but when hee hath his wealth personally in himselfe , and for himselfe , such wealth as he carries to heauen with him . a circumspect christian will not winne the whole world with the losse of his owne soule , which is nothing but to make his heires happy in his owne eternall misery . a circumspect christian is not so carefull to heape vp gold , as good workes in abundance , and by workes of mercy and loue , hee makes himself bags that wax not old , a treasure in heauen that can neuer faile , where the thiefe commeth not , nor the moth corrupteth , luk. 12. 33. a circumspect christian is not so carefull for the soyling , tilling , and sowing of his ground , the mounding of his pasture , the weeding of his field , the pruning of his trees , the feeding of his cattell ; as in fencing the heart against temptation , in sowing the seed of gods word , in weeding of sinne by the roots out of his soule ; in feeding and fostering of grace . here is a good husband for himselfe : hee hath that within himselfe that is better then all without him , and requires more tendance then they all . how improuident then are we in our generall callings , whiles wee take not opportunities of good in publike or priuate , but slip many lessons , sermons , and comforts on the sabbath , and on weeke-dayes ? and whiles wee will not offer a sacrifice of almes , when god sets vp an altar before vs ? how doe our speciall callings eat out our care of the generall , and are all in ciuilities , whiles for the thrift of grace , wee are altogether idle and vnprofitable ? how many vaine and vile speeches , vnfruitfull , vnsauoury , and hurtfull , doe our corrupt hearts send out , according to their owne fulnesse , by swearing , slandering , lying , cursing , and the like ? how bad husbands are men for their soules , whiles they haue not a horse , a pig , a sheepe , yea , scarce a dog about their house , but is more tended , and better prouided for than their soules ? whiles they will scarce let any dunghill lye about their house , so nasty as their soules ? nor any patch of ground so neglected as their owne hearts , that they grow like nettles and brambles , to bee cut vp and cast into the fire ? finis . notes, typically marginal, from the original text notes for div a13534-e130 pro. 11. 10. and 29. 2. eccl. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esse● 8. 6 sine pi●s ce●tu●lex murus rebus seruandis par●● est pro. 10. 25. iustus fundamentum mundi . 2 sam. 8. 17 2 chro. 27. 32. 1 king. 4. 3 2 kin. 18. 1● pro. 11. 11. tota vita christiani ●anctum desiderium est . aug. in ioh. tract 4. esa. 9. psa. 119. 98 99 , 100. iosh. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. 10. 32. notes for div a13534-e890 strict and accurate walking , not wartanted only , but necessarily enforced in the scriptures ▪ notes for div a13534-e1260 christian circumspection what it is not . what it is and in what . to circumspect walking foure things required . notes for div a13534-e1710 true wisedom , what it is . they are wisest men that walke most strictly . notes for div a13534-e1860 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arist. psal. 37. 5. prou. 1. 32. 1 cor. 7. 31 phil. 4. 12. 1 tim. 6. 6. 1 pet. 2. 3. such as charge strict walking of sillinesse and folly , do● it with greater folly . luk. 1● . 34 notes for div a13534-e2330 meanes of spirituall wisedome . 1. acquaintance with the scriptures . ps. 119. 115 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. meditation . 3. embracing of admonition . 2 sam. 12. 4. company of the wise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theorg . notes for div a13534-e3480 rules of wisedome concerning things of god. 1. loue god as the chiefest good . rom. 11. 36. 2. purchase christ aboue all gaine . phil. 1. 21. 〈…〉 3. chuse best things first . luk. 12. 20 psal. 4. 4 ▪ feare go● and keepe his commandements . notes for div a13534-e3830 rules for the mind . 1. to enlighten it . psa 131. 1. 1 cor. 2. 2. 2. to dec● it . rules for the thoughts . 1. giue god the first thoughts 2. examin them whence they come and whither they goe . 3. pul them from the world . if they concerne thy selfe or others , see they be humble . phil. 3. 12. 5. if they concerne sin . be sure it bee to hate it rules for the will. concurrence of our will with gods will. 1. reuealing . 2. determining . 3. prescribing . 4 disposing . 1 sam. 3. 18. esa. 39. 8. ch. 1. v. 21 notes for div a13534-e4480 rules for the conscience . 1. beware of a blind conscience ioh. 16. 2. 2. doe nothing with a doubting conscience . conscientia nos animae . tertul. 3. get a good conscience ab●ue all things . 4. aime at a pure conscience . ioh. 18. 28. 5. keepe diligently the goodnesse and purity of conscien●e by 2. things . notes for div a13534-e4830 rules concerning the affections . 1. giue god the chiefe affections . 2. affect all other things in god , and for god. 3. fix them more vpon heauenly things , than earthly . mat. 6. 24 ver . 33. 4. feare euill of sin , more than of suffering . 5. commiserate the afflicted estate of our brethren . amos 6. 6. notes for div a13534-e5220 rules fo● the speci●l calling . 1. liue in a lawfull calling . 1 tim. 4 5. 1. shew al● good fait●nesse in 〈◊〉 1 to god. hab. 116. deut. 8. 18. 2. to ●ur selues . prou 6. 11. 3. to others . 3. be not busie in other mens callings . tit. 2. 5. 4 in earthly busines carry an heauenly●minde ▪ phil. 3. 30. 5. intend most the most necessary duties of them . notes for div a13534-e5650 one general rule for all estates , is to think the present estate best for thee . rule for affliction . 1. god may be as well inioyed in aduersity as prosperity . 2 lay vp strength and comfort aforehand . psal. 23 ▪ 4. 1 cor. 10. 13. rom. 8. 28. 3. in euils of punishment to set vpon euill of sinne . mic. 7. 9. 4. make them no heauier than god hath made them . ●cuius fit patientia . quicquid corgere est nefas . horat. 5 make not too much haste from vnder them . isa. 18. 16. esa. 27. 9. 6. obserue both the trials and the fruits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 1 sam. 17. 37. notes for div a13534-e6180 rules for prosperity . 1. consider the danger of it . 2. be suspicious of thy selfe . has aeterna sa●●●s consequitur d●pes . has aeterna sit●s . — sen. 3. in thy calme prouide f●r a storme . luk. 14. 28. 4 thinke not thy selfe prosperous , if the church of god be not . 2 sam. 7. 2. heb. 11. 25. 5. in thy prosperity cast eye on others afflictions . eccles. 7. 2. notes for div a13534-e6660 rules for speeches . 1. let word● issue from a good foūtaine . mat. 5. ●8 . let the matter be choise . 1. if it concern god , what . 2. if our neighbour ▪ 1 cor. 13. 7 ▪ 3. if our selues . 1 cor. 15. 9 ▪ 3. the manner . 1. sauory . 2. sincere . 3. most earnest in things heauenly . 4. the end of our speech , edification . 5. the measure . 1. not too little . psal. 115. 5. 2. not too much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. the season . amos 5. 13 notes for div a13534-e7320 motiues to gouern the tongue iam. 1. 6. 8. notes for div a13534-e7480 rules for our actions in general . 1. examine what thou art doing . this triall stands ' in 4. things . 1. whether good in the matter deu. 12. 32 esa 1. 12. 2. if good in the manner . act. 19. 15 , 16. 3. if good in circumstances . 4. if good in the ends 2. finding the action good , spoil it not ●y 〈◊〉 handling . the right manner of doing a good action in three things . esa. 38 3. notes for div a13534-e7900 rules for workes of mercie . 1. mercy must proceed from faith and l●ue . ioh. 15. 1. 2. the subiect of mercy . 1. in generall , all . eccl 11. 1. for foure reasons . 2. in speciall the faithfull . mat. 25. 45. 3. the matter o● mercie . 1. to the soule . 2. to the body . 4. the measure of it , to our a●ility . gal. 6. 7 , manus pau●●ris , christi gazophy ▪ lacium . 5. the manner of shewing mercy . 1. seasonably . 2. cheerefully . 2 cor. 9. 7. 3. wisely . 4. constantly . gal. 6. 9. 5. humbly . notes for div a13534-e8550 rules for workes of iustice . 1. concerning the ground . 2. concerning moderation of iustice . notes for div a13534-e8700 1. iust●ce commutatiue . 2. iustice distributiue . luk. 10. 37 2. iustice promissiue iuramentum non sit vinculum iniquitatis . 1 sam. 25. con. constā . fiues non seruanda cum haeretic . 4. iustice retributiu● notes for div a13534-e9250 rules for necessary actions . 1 ▪ ground . thou wast sent into this world for necessary businesse . luk. 10. 42. 2. for the order ; the most necessary things must bee done first . deficit in necessarijs , qui redundat in superfluis . august . 3. for the subiect : the most necessary actions of euill men are euill . notes for div a13534-e9490 4. for the meanes . the best action may not bee trust on by euilmeans rom. 3 ▪ 8. 1 cor. 9. 16 ▪ act. 20. 29. 5. for the order of the two tables . duties of the first table must be done first . three caueats . mat. 12. 7. ma● . 12. 11. exo. 12. 16 notes for div a13534-e9950 1. scope . god must be the end of all our actions . 2. binding . necessary duties must be ●one , what euer follow . dan. 6. 10. notes for div a13534-e10200 generall rules concerning all indifferents . 1. the most indifferent 〈◊〉 be by go●s 1. warrant ▪ ● . l●aue . former by the word . latter by prayer . reas. 2. the most in 〈◊〉 must be done for god. 3. the most indifferent must be vsed in loue 1. not offending others . dan. 1. 8. 2. but building them vp . 4 ▪ the most indifferent must be vsed in sobriety . diuitiae meae sunt , non ego diuitiarum . senec. 5. for no indifferents forgoe better things thē they : as , 1. time. 2. good name . 3. estate . 4. vertues . notes for div a13534-e10830 rules for eating and drinkings . 1. necessity . 2. propriety . 3. measure 4. affection . 5. time. 6. sweetnesse . 7. communication . 8. meditation of 4. things . notes for div a13534-e11310 rules for sports . ● 1. matter of them : not , 1. holy things . 2. nor vnholy . nemo nisi a●t ebrius a●t insanu● tripudiat . 2. the manner . 3. the right ends of sports . 1. negatiue . 2. affirmatiue . notes for div a13534-e12040 rules for apparell . 1. for the matter . primavestis data est propter vsum , non propter luxum ▪ 2. the fashion . england the worlds ape . 3 for measure . excesse in apparell a great sin . reason . 4. the kinds of apparell . 1. spirituall . 2. ciuill : thre●fold . 1. health ▪ 2. honesty : in decency . distinction . notes for div a13534-e12510 3. ornament . deut. 32. against looks and long haire in men . against painting of faces and complexions . 2 king. 9. 30. notes for div a13534-e13010 generall rules to carry our selues towards all men . 1. respect not all alike . 2. must liue by all , but sort with the best . in al companies do good or take good . reas. 1. by conuersation actually confute all wickednes . loue euery mans person , no mans sin , ioyne with good conscience , good manners . notes for div a13534-e13670 1. rule brotherly affection . heb. 13. 1. psal. 16. 2. many things in gods child●ē might draw our eyes vnto them . 2. rule . faithfull communion . meanes of fruitfull ronuerse . motiues thus to carry our selues in good company . 3. apology 4. rule . helpfulnesse . meanes of it . mot●ues to the former duty . notes for div a13534-e14810 rules of wise walking towards euil men . 1. auoid al iust causes of scandal . 2. stop mouths of euill men . 3. seeke to win them . motiues . 1 sam. 26. 25. notes for div a13534-e15190 rules how to carry our selues towards scorners . 1. auoid them . 2. if cast into their company , obserue 5. rules . notes for div a13534-e15460 rules how to carry our selues to our enemies . 1. wisely preuent their plots 2. decline their fury . 3. ioin with serpentine wisedome , innocency of doues . 4. out of their euill draw som● good . hauing receiued wrong from them doe three things . notes for div a13534-e15890 motiues to the former rules . psal. 39. 1. notes for div a13534-e16500 cant. 1. 5. zeph. 3. 12. luk. 1. 75. psal. 101. 2. 1 cor. 7. 3● psal. 19. ioh. 16. psal. 123. 1 notes for div a13534-e17420 markes of a circumspect walker . gal. 4. 6. the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, 1576-1632. 1620 approx. 233 kb of xml-encoded text transcribed from 141 1-bit 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(eebo-tcp ; phase 1, no. a13541) transcribed from: (early english books online ; image set 2377) images scanned from microfilm: (early english books, 1475-1640 ; 1435:01) the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, 1576-1632. [2], 278 p. imprinted by felix kyngston, for thomas man, and iohn bartlet, and are to be sold at the signe of the talbot in pater-noster row, at london : 1620. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -baptism -early works to 1800. christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the kings bath . affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor , preacher of the word of god at redding in barkshire . avgvst . christus baptizatus non sibi , sed nobis . at london , imprinted by felix kyngston , for thomas man , and iohn bartlet , and are to be sold at the signe of the talbot in pater-noster row. 1620. the kings bath . math . 3. 13. to the end . then came iesus from galile to iordan vnto iohn , to be baptized of him . 14. but iohn put him back , saying , i haue neede to be baptized of thee , and commest thou to me ? 15. but iesus answering , said to him , let be now , for thus it becommeth vs to fulfill all righteousnesse : so he suffered him . 16. and iesus , when he was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and he saw the spirit of god descending like a doue , and lighting vpon him . 17. and loe , a voice came from heauen , saying , this is my beloued sonne in whom i am well pleased . in this chapter the holy euangelist hath preached christ in iohns ministrie and baptisme : now hee beginneth to preach him from his owne facts and ministry , and in the words are two things : 1. the baptisme of christ. 2. his solemne inauguration into his office . 1. in the baptisme are , 1. the preparation : 2. the baptisme it selfe . 1. in the preparation are , 1. the time , then. 2. the place , christ came from galile to iordan . 3. the end of his comming , he came to iohn to bee baptized of him . 4. the dialogue betweene christ and iohn , verse 14. 15. 2. the baptisme it selfe : then he suffered him . 2. in his solemne inauguratiō are three particulars : 1. the opening of the heauens . 2. a visible appearance of the holy ghost , in the shape of a doue . 3. his fathers voice and testimonie of him . first , of the time , then : marke saith , chap. 1. 9. in those dayes , inferring it ( as mathew ) vpon iohns ministerie : when iohn had enflamed the people with earnest affection and desire to see christ , whom he had so highly preferred aboue himselfe ; when the mindes of men were so impatient of delay in this expectation of the messiah , as they would haue giuen this honour to iohn himselfe , then came iesus . 2. then when iohn had prepared the people with the baptisme of repentance , had smoothed the way to christ , had cast downe high mountaines of pride , and had humbled men , then most fitly commeth christ : so luk. 3. 21. when as all the people were baptized , then christ was baptized . 3. then when iesus began to be about thirty yeeres of age , ( saith luk. 3. 23. ) at which age the leuiticall priests were admitted to publique ministry , and not before : for iohn began in the fifteenth of tiberius , and all consent that he was borne in the fifteenth of augustus . 1. note hence the truth of scripture , and consent with it selfe ; this circumstance letteth vs see the accomplishment of two prophesies , the former in malach. 4. 5. that iohn baptist must goe before christ in the spirit of elias , that preaching that saluation which christ now brought after him , men might better both take notice , and giue better entertainement to him , whom now all expected : the latter in malach. 3. 2. that after this messenger is sent , the lord must speedily come to his temple : this marke expresseth plainly , chap. 1. 19. that when iohn was committed to prison , then came christ into galile preaching ; and math. 4. 12. when iesus heard , that iohn was deliuered vp , he returned into galile : see act. 1. 21 , 22. whence learne , that the wise prouidence of god guideth not only al actions , but all the circūstances of them also . eccles. 3. 1. to euery thing there is an appointed time ; whatsoeuer is done , suffered , enioyed , whether naturall , voluntary , or inuoluntary , it hath a set time wherein it is beautifull and comely . but especially euery vision and word of god is for an appointed time , habak . 2. 3. and though long , yet at length euery promise , euery threat , euery prediction shall come to his iust period and performance . there was a due and appointed time , when christ was to be incarnate , that is , the fulnesse of time , gal. 4. 4. and then god sent his son made of a woman : there was an appointed time to vndertake his ministry , when way was made for him by iohns ministry : there was an appointed time to finish his worke in , an houre for the power of darknesse to worke in , before which time , though they could take vp stones against him , they could not throw them at him , but , when his houre was come , he went out to meete them . there was an appointed time , in which he was to be laid in the house of death , after which three dayes he could not be held . and as it was with him , so is it with the children of god by adoption , no thing befalls them but in gods time , which they must waite and expect , not prescribe . wantest thou any good thing ? waite gods leasure as abraham did : art thou in misery vnder any euill present , or in feare of euill to come ? patiently expect the lords set time ; sowe prayers , sowe teares , thou shalt reape in due time if thou faint not ; only make not haste . lazarus must not be raised till the fourth day , nor christ himselfe til the third . times and seasons are in his hands , for the father hath put them in his owne power . againe , let vs be wise in obseruing and entertaining his seasons ; hee hath appointed vs a time of mercy , a day of visitation , a time when he is neere and may be found , a time when with the wise virgins we may enter , a time when the blessing may be obtained : and there is another time when if wee seeke with teares we shall not obtaine it , as esau. this present day is our day ; now know god , enter fellowship with him , beleeue his word , obey his voice , and in this thy day follow the things of thy peace . 2. note that then christ is fitly preached , when iohn hath made way for him : the law must prepare men , and leade them to christ as a schoolemaster ; the ceremoniall law points at him and shadowes him , but the morall forceth vnto him by shewing sinne and damnation without remedy , so as wee must despaire in our selues , & flye forth of our selues vnto christ. he is a good scholler in christs schoole that hath heard iohns voice humbling him , and being driuen out of himselfe , hath heard the voice of christ , saying , beleeue in me , turne vnto god , and bring forth the fruites of new obedience . secondly , the place : he came from galile to iordan . ● christ dwelt in nazaret , a towne of galile , where all the while before he liued priuately , and by his labour in his calling sustained himselfe and his mother : for , that hee was called the carpenter , and carpenters sonne , proues that hee exercised that trade , mark. 6. 3. and iohn 7. 15. the iewes wondred at his doctrine , seeing hee was not brought vp in learning . thus he liued in obedience to his parents , and was counted a nazarite . christ hauing thus in his owne person sanctified the priuate callings of priuate men , now hee commeth forth in publique , and entreth vpon the gathering of his church , by being himselfe gathered into it : now he leaues his parents , friends , and all , that hee may doe the worke for which he is sent . here ariseth one question by the way , whether a man may change his calling , and turne himselfe out of one into another as christ here did ? the generall rule of a christian , is , to abide in the vocation wherein he is called , and one of the necessary conditions is constancy : but yet sometimes there may be a change of one calling into another , as in these cases : 1. for priuate necessity ; as when a man is disabled from his calling , as suppose , not suffered to execute it ; or else hindred by sicknesse , age , or any incurable disease ; or when one calling is not sufficient for his honest maintenance ; or when a calling is out of request ; or the worke of it is hindred : now a man may lawfully chāge his calling , good aduice and prayer going before . 2. for the publique good , as when a priuate man is called to be a magistrate in a society ; and thus christ changed his calling , and of a priuate man is called by his father to be a publique person , euen the mediator betweene god and man. but why is the euangelist so diligent in the accurate describing of the places where these things were done ? for these reasons . 1. for the trueth of the history . 2. christ and iohn were by gods prouidence brought vp in seuerall places so distant , as one knew not the other , till christ came to his baptisme . this was so by gods appointment , lest the pharises should slander them , as if there were a collusion or plot between them : and therefore , ioh. 1. 32. iohn professed he knew him not , otherwise than by the signe which god gaue him , on whomsoeuer thou shalt see the spirit descend and abide , that is he , ver . 33. it had not been fit for iohn to haue spoke so much as he did of a familiar and knowne friend : besides , christ sent disciples to iohn , to shew him what was done : the blinde see , the deafe heare , and the poore receiue the gospell , &c. 3. nazareth was an obscure village , not fitted for this worke which christ would haue to be done , not in a secret or remote place out of mens eyes , but in publique and in sight of all the people ; for so luke saith , that when all the people were baptized , christ was baptized ; hee would not creepe into his office , but would be solemnly and openly inaugurated , that men and angels might take notice of him . 4. the lord must come to his temple , as malachi prophesied , and to his owne , ioh. 1. 11. now the place where iohn preached , was in iudea : for palestina was diuided into three parts , galile , samaria , and iudea ; now iudea was the place , wherein christ was especially to conuerse , and therefore it was meete he should be there called and set out : that was the place fittest for iohn to performe his ministry towards him , whom he must make knowne to israel , & point at as the lamb of god , ioh. 1. 31. 5. christ made choise of iordan , a famous riuer where naaman was clensed from his leprosie , 2. kings 5. 14. and which riuer those famous prophets eliah and elisha had deuided with their cloke , 2. king. 2. 8 , 13. for speciall reason , 1. for whereas the israelites about 1500. yeeres before passed ouer on dry land , vnder the conduct of ioshua , vnto the land of canaan : about the very same place did the true ioshua , our iesus , fulfill that type : for at bethabara ( signifying the house of passage ouer , in memory of that famous passage : ) did iohn baptize christ ; secondly , there were the waters diuided againe ; that way might be made for our passage into our hea●●●ly canaan , our country 〈◊〉 aboue , heb. 10. 20. thirdly , there the arke of god stood in iordan , iosh. 3. 17. now our propitiatory descends into iordan . fourthly , there god magnified ioshua that day before all israel : here god magnifies our iesus to all the israel of god , giuing such testimony vnto him as neuer was giuen to any creature . fiftly , iordan was but simple , pure and common water , fittest for baptisme , not mixt or distilled : and christ will be baptized with no better , to shew that the words of institution leaue no inherent holinesse in the water after the vse ; iordan after this was a common floud & vsed to common vses , and so any thing may bee done with the water after a child is baptized . neither find we to this iordan-water , added eyther oyle , or salt , or creame , or spittle , or any such other deuice . but why doeth christ come to iohn ? the lord to the seruant ? why rather did not iohn goe to him ? or christ might haue sent for him , and commaunded him to come to him ; but he takes a wearisome iourney vnto him : for from nazaret to bethabara was about 14. myles . thus carnall reason iudgeth , that it had been fittest for iohn to haue gone into galile , and there haue preached and baptized , if it had bin only for christs cause and ease ; but christ in great wisedome would haue it otherwise . 1. in respect of iohn : for it was prophecyed before of him , that hee must be the voice of a cryer in the wildernes of iudea , and he must keepe his place assigned . 2. that which the first adam lost from vs by pride , the second adam would restore to vs by humility ; & in euery thing debaseth himselfe , and stoopeth to helpe vs vp being falne : and therefore hee that was borne in so meane a condition , & brought vp in a poore village , out of which it was a maruell that any good could come , he sorts himselfe among the common people , commeth to iohn his seruant like a common man ; as before he was circūcised with the same knife with others , so now he will be washed with the same waters , in a common riuer with others ; he would not be singular , but , being clothed with y e same flesh , would be like other men , except in sinne , laying aside his glory for the time of dispensation . 3. he would hereby honor the ministry of man , in y t he submits himselfe vnto it , and seeketh to it with much paines and labour . whence learne 1. to put on the same minde with our lord , who for our good refused the glory of heauen , and laying dignity aside , would liue a temporal life among sinners , eate , wash , suffer and dye , and lye in the graue with and for sinners : thus for our owne and others true good , wee should lay aside our reputation , as moses refused to be called the sonne of pharaohs daughter , to suffer with gods people : a strange choyse , yet when he was of age , stayednesse and discretion , he made it . 2. as he was baptized , not by an angell or prince , but by an homely man that liued like an eremite in an austere manner of life for dyet and clothing , so must not we account baser of the sacramēts for the meannesse of the man , if a lawfull minister , seeing christ refused not the sacrament at iohns hand ; neither must wee from the meanest minister , seeing the least in the kingdom of god is greater then iohn : nay , not the meannesse only , but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer ; why ? 1. a good minister doth not make it the better to a bad man : therefore not a bad minister the worse to a good man. 2. the efficacy of a sacrament depends on gods ordination , on the truth and power of christ , not on mans goodnesse or badnesse . a message may bee as truely deliuered by a bad man , as a good : and good wax will receiue an impression as wel by a brazen seale as a golden one . but of this point ( god willing ) wee are to deale more fully elsewhere . 3. christ was content to wash in a common water , in the floud iordan ; he feared no infection from it , though naaman the leper were washed there ; though the pharises & hypocrites washed there , yet he takes no exception , contracts no vncleannesse : so the wickednesse of another communicant doth not preiudice him that is rightly prepared ; though hee communicate with him in the sacrament , yet not in his sinne . it maketh indeed for our cōfort , when we doe receiue with such as of whose godly life and conuersation we are perswaded , because in it wee professe our selues members & fellow christians with them , and desire to be confirmed in that communion : besides , our loue and zeale may be better stirred vp by the prayers and example of such , rather then by wicked ones : but notwithstanding , 1. no mans sin can defile another , or make gods promise in vaine , nor the seale of it , to him that is no way accessary to it ; neither hath power to hinder him from the sacrament . eze. 18. 20. the same soule that sinneth , shall dye : & gal. 6. 5. euery man shall beare his owne burden . 2. christ not onely communicated heere in the seruice of god with common men , but elsewhere with those assemblies in which were many notoriously wicked , as at maries purification , luk. 2. 22. and when he went vp yeerely with his parents to ierusalem , vers. 14. besides , the apostles were continually in the temple , notwithstanding all grosse corruptions in it , luk. 24. 53. act. 21. 26. and lastly , we should otherwise bee bound not to examine our selues onely , but al others with whome we communicate : but the apostle saith , let a man therefore examine himselfe , and so let him eate and drinke ; and , hee that eateth & drinketh vnvvorthily , eateth & drinketh his owne damnation , 1. cor. 11. 28 , 29. 4. seeing christ so honoured the ministerie of man , who dare disdaine the holy ministry , and societie of the church , which the sonne of god sought vnto ? where be they that think it too base for them to goe to church , to seek the sacrament ? oh it is more state to haue baptisme come to them into their houses . nay , but the church is now our iordan ; hither come , or else thou art more stately than christ. how dare great men so despise our ministerie , which christ in his owne person hath graced , that it is not worthie their presence ? the third point is , the end of christs comming to iohn , namely , that hee might be baptized of him . why would christ be baptized ? what need had he of it ? christ needed not for himselfe : for 1. he needed not the regeneration of the holy ghost , being sanctified in the wombe , and conceiued of him . 2. baptisme is a sacrament of clensing sinne , with which hee was neuer polluted . 3. what should it seale and signifie to him , which hee wanted ? but for sundrie other reasons it was fit he should : for ( to omit that giuen here by himselfe , till we come to it , so it becomes vs to fulfill all righteousnes : ) 1 , as the high priest when he was inaugurated , had his whole body washed with water , so would our high priest entring , be commended to his fathers loue , and care , and protection in his office , by the publike ministerie of the church , that the truth might be answerable to the type . 2. although hee vndertooke not the sacrament as a sacrament of regeneration , or as a symbole of new life , yet hee did , 1. as it was a sacrament of christian societie , 1. cor. 12. 13. for , as by it the faithfull are set into his body , so would hee by it be set into the body of the saints , and take on him the common marke and priuiledge of his members : euen as we see kings and princes , by whom all hold their freedome , will sometimes bee made free , and so receiue a publike testimony of association from their people : and loe here our prince in the colours of a common souldier . 2. as baptisme is a symbole of affliction , so hee would vndertake it : so mar. 10. 38. christ calles his crosse and death by the name of baptisme . 3. christ would bee baptized , not to wash himselfe , but vs ; not to put off sinne as we , but to put on our sinne , that so our sin in him might bee washt away , that hee might sanctifie this sacrament to vs , and all waters the element of it , and in his owne person he might commend and confirme it vnto his church : also to put an end to legall worship , and to testifie that we must be spiritually washed , whereto he sets seale first in his owne person . 4. that in nothing hee might be vnlike vs , sinne onely excepted , hebr. 4. 15. but iohn baptized the baptisme of repentance , which christ needed not . being sent in the similitude of sinfull flesh , rom. 8. 3. hee would not disdaine the marke and badge of sinners ; he was as sicke among the sicke , that hee might be a most familiar and acceptable physician , is. 53. we counted him as plagued & smitten of god , and hee was numbred among the wicked , yea reiected behinde barrabas . but how could he , no sinner , take vpon him the sacrament , which is a symbole of remission of sins , of purification , of putting off the old man , and putting on the new ? 1. hee was content to be as like sinners as might be , and not be a sinner , and therfore he that tooke the curse of sinne vpon him in his execrable death , abhorred not to take a badge of sinne vpon him in his holy baptisme . admire the lords humility who knew no sinne , yet standeth among sinners to be baptized . 2. of the couenant of grace , whereof baptisme is a seale , be two parts : 1. on gods part , the promises of grace and remission of sinnes to beleeuers , with renouation of nature , &c. and thus christ receiued it not for himselfe . 2. on mans , that is , by accepting of his seale or badge ; the obligation of our selues to resigne vp our selues wholly to him , and his seruice , and become his : and thus it was meete that christ should accept the seale of the couenant , that he might be bound in our name as our head to fulfill that , which we had promised , and god required at our hands by vertue of the couenant , i will be thy god , and thou shalt be my people . and hence al the significatiue actions of baptisme , applied to christ , imply nothing else , but how hee was resigned vp wholly to his father for vs and in our stead : as for example : 1. when christ descended into the water , was signified his descending from heauen , and humbling of himselfe , to take flesh , suffer , and dye in it , chusing rather to lose his life , than his father should lose the obedience of his law. 2. the dipping , sprinkling , or his abode vnder the water , signified his death and buriall , by whose power and vertue our old man is dead and buried , that is , our corruption of nature is slaughtered and consumed . 3. his ascending out from the water , betokeneth his resurrection for our iustification , by the power of which we are regenerated and rise to life eternall : so as it appeares , that what wee were bound to , christ hath first in himselfe performed ; and enableth vs also in some measure here below , but at last by his grace shall perfectly performe it in our full holinesse aboue with himselfe . but seeing christ had been circumcised , his baptisme seemed needlesse . indeed if hee had been a priuate man , and his baptisme only personall , this obiection might seeme the stronger , ( although the iewes , conuerted by peters sermon , and already circumcised , were baptized : ) but christ as a publike person , and head of the church , in other respects was to vndertake both sacraments : 1. to shew himselfe the author of all sacraments , both of the old testament and new . 2. to manifest himselfe the mediator of both peoples , redeemer of both , the destroyer of the wall of separation , who being our peace , hath ioyned iew and gentile , and of two made one . 3. to sanctifie both sacramēts to both peoples , in whom they both attained their right ends and efficacie , and therefore hee that had sanctified circumcision in his owne person to the iewes , would now also sanctifie baptisme to y e gentiles . 4. that the law , which himselfe gaue to both peoples , himselfe might fulfill : for , seeing hee came to both peoples in the similitude of sinfull flesh , he would not refuse , but sanctifie the remedy of clensing the flesh to both ; hee would lastly approue and iustifie both gods institutions to both peoples both of the old and new circumcision , and cleare the whole law to be holy , iust , and good . this is for our consolation : here we haue christ manifesting himselfe our flesh , our brother , our suretie : here is the word made flesh , god with vs , immanuel ; god , not come downe in the likenesse of man , ( as they of lystra thought of paul and barnabas : ) but cloathed with the very nature of man , who in his perfect age , hauing growne out the seuerall ages of infancie , child-hood , and youth , to shew himselfe true man , now of thirty yeeres of age , becomes as man , our brother in the couenant , and in the seale of it : yea our surety as god and man our absolute mediator : he would , by vndertaking both sacraments , shew himselfe not onely a member of both peoples , but also the sauiour , head , and chiefe corner-stone , knitting both into one body , and spirituall house , which is his church : and all this is for vs , that wee might haue sweete comfort ; christ is among men , among sinners , that we might be among the sonnes and saints of god ; he is washed as a sinner , not to bee clensed , but to clense vs : he stands in iordan , that the waters of gods wrath beeing staied on both sides , both peoples might passe ouer to the heauenly canaan : in a word , that he might euery way helpe vs , he will bee euery way like vs : and to this purpose is this tabernacle of god amongst men , that we might haue way made to the tabernacle of god amongst angels . therefore if satan or the infidelitie of our owne hearts set vpon vs , wee see whom wee haue beleeued , our saluation is surer than the gates of hell shall euer be able to ouerthrow . againe , this is for our instruction , to note the excellencie and dignitie of this sacrament , and what esteeme wee ought to haue it in : the lord comes to the seruant a tedious iourney to seeke it ; yet many of vs , when it is brought to vs , turne our backes vpon it . what price set they vpon it , who flye foorth of the church , when this sacrament is to be administred ? shal christ that needed it not , come to it , and shall we that neede it , runne from it ? shall he seek only the baptisme of water ? and shall we so vnder-value the baptisme of water and the holie ghost ? shall he ( no sinner ) not refuse the signe of repentance for sinne ? and shall wee despise the broad seale of remission of sinne ? shall christ himself seek to iohns baptisme , and darest thou runne from christ ? this i will adde to what i haue elsewhere largely deliuered , that whosoeuer doe not present themselues with due reuerence and meditations , but runne out carelesly and profanely when baptisme is administred , they be farre from christs example , and little comfort can they haue of their baptisme , but may well feare , lest those mysteries and benefits , offred and sealed to a member of the congregation , belong not to them : for if they did , they would owne them , and not runne contemptuously from them : as good neuer baptized , as neuer meditate on it . but , were thy selfe to take no good by the sacrament , in calling to minde thine owne couenant made in baptisme , with the fruite in thy selfe , yet good order requires thy presence : 1. because the ordinance belongs not onely to the infants , parents , and sureties , but to the whole congregation , as the entring of a free-man into a corporatiō is by the whole . 2. god lookes it should be graced , and not scorned by turning thy back vpon it . were it not a most irreuerent contempt , to runne out from the word ? and is it not also , to runne from the seale ? especially the blessed trinitie being met to such a purpose , to seale such benefits to a member of that congregation ? 3. thy presence is requisite to helpe the infant by prayer , to ioyne with the congregation in prayer , and in praise for the ingrafting of a member into christs body . vers. 14. but iohn put him backe , saying , i haue need to be baptized of thee , and commest thou to mee ? sect. 2. this is a part of the dialogue betweene christ and iohn : for iohn seeing christ come to him , and his baptisme , would haue hindred him in his purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbis vrgendo obnixè prohibebat ; forbad him , that is , instantly vrged him to forbeare , and refused to admit him , and that with some contention . why did he so ? first , in respect of christ. 1. hee considered his maiesty and greatnesse aboue himselfe , the lambe of god , the sonne of god , into whose name and faith all others are baptized . 2. hee considered the purity of christ , who had no need of the baptisme of repentance ; he not onely had no sinne to be washed away , but also was the lambe that tooke away the sinnes of the world : where there is no sinne ( thought iohn ) there is no need of repentance , nor remission , nor the sacrament of it . secondly , in respect of himselfe : 1. he considered his owne basenesse , i am not worthy to loose his shooe . 2. his own vncleannesse , and that hee was a sinner , and needed to be baptized of him ; and thought it vnmeet , that a sinner should wash him that was no sinner , and more fit , that himselfe should be washed by him . thirdly , in respect of the people , lest ( seeing him baptized ) they should mis-conceiue of him : as , to be a sinner , and as one of the multitude , needing the baptisme of repentance , especially seeing before the people were baptized , they came confessing their sinnes : for this ( in iohns conceit ) might both wrong christ , and the people , and weaken the testimony that himselfe had giuen of him . whether did iohn erre in prohibiting christ , or no ? he did : for 1. well might he know , that christ would not haue offered , or attempted , or made so tedious a iourney for any thing , either vnlawfull or inconuenient , but what was most holy , most necessary , both in respect of his owne calling , as also others saluation . 2. our sauiour in his answere implieth , that iohn knew not all that belonged to his owne vocation . 3. in suffering christ , hee reuoked his errour . whence we see , that men of great vertues and excellency may erre , and be good men for all that . iohn was an excellent baptist , of admirable holinesse ; of whom christ gaue testimony , that he was not a reed shaken , but more than a prophet ; than whom a greater was not borne of women ; and yet he erred in that , which was neerly ioyned with his calling . this we see in moses , the seruant and friend of god , exod. 4. 13. who being called by god , at first ( in humility ) disabled himselfe ; and not that onely , but after god had giuen him satisfaction to all his doubts , vpon his foure refusals : 1. his owne insufficiency , and the greatnesse of the businesse , chap. 3. 11. 2. because they might enquire after gods name , ver . 14. 3. the incredulity of the people , who would not beleeue him . 4. his owne imperfection of speech : yet after all this he refused , and shewed so much infirmity , as god was very angry , euen so angry as a father could with a child . how did the apostles at the ascension of christ still dreame of an earthly kingdome , act. 1. 6. whē wilt thou restore the kingdome to israel ? and peter , act. 10. 14. being bid to rise and eate of things ceremoniall forbidden , said , not so , lord ; for no vncleane thing hath entred into my lips . 1. because god reueales not all at first to his children , who must of weake ones grow stronger ; wee know but in part till that perfect come ; god wil haue his strength knowne in weakenesse . 2. that being stil in combat , they might watch so much the more , awake out of drowsinesse , shake off security , not triumph before victory , nor suffer their weapons to rust , as fearelesse of the enemy , but still be in subduing naturall corruption . paul himselfe needed a prick in the flesh . this is the reason why all the canaanites were not presently subdued , deut. 7. 22. 3. to humble vs , and keepe vs lowe in our owne eyes , when we see what a gulfe of iniquitie we are wholy drowned in by nature , that euen the best by the best meanes and watch cannot be free ; and consequently , seeing herein the greatnesse and foulenesse of sin , we might also behold the infinite grace of god for his , christ remitting it . 4. that neither themselues should be puffed vp with their owne great gifts , nor that others should entertaine too great an opinion of the best , as being aboue the nature of man : nor yet bee discouraged too much by indwelling corruptiō , seeing the best are in the same conflict against it as we are : nor lastly to feare the preuailing of it , or our finall falling away by it , seeing the best haue been preserued by the power of god to saluation , notwithstanding their owne weakenesse . 5. that it might make for gods greater glory , and satans greater confusion , by reseruing some enemies against the day of triumph . but seeing the best & dearest saints haue erred , how may we trust their writings ? & , doth not this call the truth of the scripture into question ? no : for the penmen of scripture , while they were in their worke , were directed by infallible assistance of the spirit both in speaking and writing . 2. pet. 1. 21. the holy men of god spake , as they vvere moued by the holy ghost : though the same men as men , & out of that vvork , did faile in iudgmēt & practice . ionas in his prophecy could not erre , but as a man vvas impotēt in anger , vvhen he savv niniue vvas not destroyed . nathan , 2. sam. 7. as a priuate man vvas deceiued , in giuing dauid aduice touching the building of the temple . peter erred as a man , and went not with a right foote , and vvas vvorthy to be blamed , gal. 2. 11. first then , seeing in the best , who vvere mirrors in the world , we haue a mirrour of our frailty , let vs denie our own strength as being priuie to our owne weaknesse , and acknowledge that as farre as we be exempted in any thing from errour , it is by the grace of god , by which wee stand : and hence will follow , that wee must apply god by prayer , that he would not leade vs into tentation . secondly , beware of abusing this doctrine , which wicked men peruert to their owne destruction : oh ( say they ) the best man aliue may erre : the iust mā sinneth seuen times a day . and so they make light account of foule sinnes : but 1. the place in the prouerbs is abused : the iust falles seuen times a day , namely , into affliction , as the other part of the opposition sheweth . 2. the godly indeed doe fall into sinne , but keepe not a course in it , they goe not on as profane ones doe . 3. wee must looke both at their falles and rising , as they doe not : iohn continued not in this errour . thirdly , wee see that there is no iust cause to refuse the word , because man shewes weaknesse in any thing ; for then christ might haue refused the baptisme of iohn , and we the scriptures , because of our ministers frailties : but wee must consider , that many good ministers know not all poynts , and none haue all perfections : what iohn saw not at first , hee saw afterward ; and so may they . i haue need to bee baptized of thee . ] some haue thought , that iohn did not know christ to bee the sonne of god , and the messias ; but onely by his speech , gate , and habite , tooke him to bee some worthy and excellent man. but 1. it is vnprobable , that this worthy witnesse of him , who in the wombe sprang at his presence , as if then he had knowne him , who had immediatly before preached him to be so farre aboue himselfe , as that hee was not worthy to vnloose his shooe , that hee should not now know him to be him whom he preached . 2. if he had conceiued him to haue been onely some worthy man , hee would haue thought him fitter to haue been numbred among gods people in their baptisme , rather than haue forbidden him . 3. he must needs know him in his greatnes of deity : for none could bee greater than not to need baptisme , except the son of god. 4. he confesseth that he knew him to bee more , and greater than a meere man , euen the sonne of god , the king and sauiour of his people , who only washeth them with the holy ghost , and giueth them life eternall , i haue need to be baptized of thee . how is it then , that iohn saith , chap. 1. 31 , 33. that he knew him not , but by that signe giuen him by him that sent him , vpon whō thou shalt see the spirit rest , that is he : the which signe was not yet accomplished , vntill after the baptisme of christ ? iohn was filled with the holy ghost , and by the same spirit which caused him to acknowledge him in the wombe , before he had seene his face , was admonished that this was hee whom he preached . but in that he said , hee knew him not but by that signe , hee must bee thus vnderstood : 1. he knew him not by face before ; for hee had neuer seene him , for the reason before alleaged . 2. though hee had in some sort knowne him when hee came to baptisme , yet hee knew him not so fully and cleerly as hee did afterward by that signe : yea , that former knowledge compared with the latter , is scarce worthy the name of knowledge , but of ignorance : for as it was with the fathers and beleeuers of the old testament , so is it heere ; christ was after a sort known to that ancient people , but yet so obscurely , as compared to that knowledge in his appearing , it still carryeth the name of ignorance , ephes. 3. 9. paul speaking of christs manifestation in the flesh , saith , that now that mysterie was brought to light , which was hid frō the beginning of the world . the former was a darke knowledge , as in a glasse or picture , this is face to face , at lest a knowledge by present . 3. though iohn knew him before the signe by a speciall reuelation , whereby he was after a sort manifested vnto himselfe , yet was he not so inwardly confirmed , as that hee durst preach him to be the man , though he had preached much of such a one ; and therefore , ioh. 1. 34. as soone as hee had seene the spirit rest on him , hee saith , i saw and bare record , that this is the sonne of god , & ver . 36. pointed at him with his finger the next day , saying , behold the lambe of god : for now hee was openly manifested by this signe & others at his baptisme , not to iohn only , but to all israel . out of this knowledge of christ and himselfe , hee giueth this worthy testimony of him , i haue neede to be baptized of thee : i came of adam , and contracted pollution : thou didst not , but wast sanctified of the holy ghost to be a sanctifier of all ; thou art spirit , i am flesh : can flesh wash the spirit ? i am a sinfull creature , thou who hast power to create , hast also the power of sanctifying ; why doest thou that art lord of all , rich ouer all , seeke wealth at my hands a poore and needfull creature , who should rather begge it of thee ? hath a sound man any neede of a physician , or a cleane man of cleansing ? what spot is there in the immaculate & spotlesse lambe of god ? i haue neede to be baptized of thee : ] in which worthy profession , 1. note his humility ; hee acknowledgeth his neede and wants , yet a man risen to great perfection , then whom a greater was not borne of woman , so holy in his life , and so powerfull in doctrine , that all men held iohn for a great prophet ; yet he confesseth his neede of christ , and of his baptisme . the greater gifts and graces a man hath , the more hee seeth his wants , and will be humbled for them . iohn was priuiledged aboue all men , to be not onely a witnesse to christ , but also one , to whom christ himselfe seeketh for baptisme : now the more hee is exalted , the more doeth he abase himselfe , and in the presence of christ thus honouring him , he makes himselfe of no reputation . gen. 18. 27. abraham cōming neere to god to intercede for sodome , and hauing preuailed with god in sundry suites , was so farre from swelling in conceit of his familiarity with god , as that most modestly in sense of gods presence and his owne basenesse , he saith , i haue begun to speake , and am but dust and ashes : and the neerer the saints come to god , and are more graced by him , the more is their sense of their owne wants . iob hauing heard of god by the hearing of the eare in the ministry , now more familiarly and fully , euen by the sight of the eye , in the signes of his speciall presence , breaketh out into these words , i abhorre my selfe , and repent in dust and ashes , chap. 42. 5 , 6. luk. 5. 8. when peter saw the dignity and diuinity of christ in that miraculous draught of fishes , hee said , depart from me , lord , for i am a sinfull man. why would peter cast off his master , or be cast off ? no , ( for he fell at his knees : ) but the maiestie of christ forced him to descend into himselfe , and to see himselfe vtterly vnworthy of the cōpany or fellowship of christ : besides , the sight of his sinne made him feare , lest , if hee should be so neere christ , hee might reuenge his sinne . 1. as a man , the more hee looketh vpon the body of the sunne , the more shall hee discerne the weakenesse of his own sight : so the bright beames of gods grace and glory lets a man see his owne impotency and nothing . 2. as in all other plants the roote groweth according to the encreasing of other parts : so in this plant of grace in the ground of mans heart by gods finger , the roote of grace , which is true humility , groweth with euery other grace . first then , he that would see himselfe in the truest glasse , must draw neere to god and christ , and he that would be something in himselfe , let him stand neere god a little , and he shall see his error . isa. 40. 15. all nations are before him as the drop of a bucket , and as the dust of a ballance ; all nations are before him as nothing , and counted to him lesse then nothing , and vanity : yea , the angels themselues are comparatiuely powerlesse and impure in his sight ; how much more those that dwell in houses of clay , whose foundation is in the dust ? secondly , examine thy selfe ; if thy grace be sound , it lets thee see thy wants and weakenesse , and keepes thee vnder , & leades thee into the practice of humility , thou wilt see some prickes in thy flesh humbling thee . christ himselfe who was anointed aboue all his fellowes , what a lowly and humble course of life liued he in ? paul before his conuersion , was a iolly fellow , aliue and able to stand alone : but , when grace tooke footing , then could he confesse himselfe the chiefe of sinners . the prodigall sonne in his prodigality thought none so good as he , he had no company fit for him in his fathers house : but , when he came to himselfe , and returned home , oh then hee was scarce worthy the place of a seruant . let this curbe the pride and fulnesse of spirit , in such as seeme to themselues to be aduanced in grace aboue others . much ambition is in the best ; and the disciples in christs schoole , at his elbow , and in his presence , will be contending who should be greatest , one cannot yeeld to another : what trifling follies driue euen professors , who should haue first denied themselues , into comparisons , into contentions with violence , and all to obscure one another ? one will haue the praise of vnderstanding , another of speech , another of memory , another of iudgement ; and one must rise by anothers fall . now would i like him of all professors , who will striue for the praise of humility : and this man is ( by christs determinatiō ) the greatest of all , who is in regard of himselfe the least of all , and in respect of others seruant to all . i know , great corruptions will thrust in vpon beautifull graces , but yet know thy grace to bee much blemished by such courses , and if this corruption grow and raigne , thou maist suspect the soundnesse and truth of it . 2. obserue , iohn acknowledgeth his need to be baptized . why ? did not he preach the doctrine of repentance ? did not he seale the grace of the couenant to beleeuers by baptisme ? what need then had he of it ? hee meanes heere that baptisme , of which formerly he had spoken , by the holy ghost and by fire : well hee knew , that hee could neuer apply to himselfe that grace , which was offered in the word and sacrament , vnlesse he were baptized with the holy ghost , which was proper vnto christ to doe . but what needed iohn the baptisme of the spirit ? he was sanctified from the wombe , and had receiued the spirit of regeneration and holinesse alreadie , and was a most gracious man. true it is , that iohn had receiued grace , and possessed the benefits of the new testament , and merit of christ by faith , but yet 1. because he had them only in part , he sees his neede to haue them encreased and perfected : grace was rooted , but without the spirit of christ it could not grow . 2. although he had receiued grace , yet hee knew it must needes lye idle , vnlesse christ did by his spirit continually quicken and moue it : therefore he needs still the baptisme of the spirit , to inspire him with new life , and set him on worke in spirituall duties . 3. he knew , that though he had receiued grace and beginnings of saluation , yet hee could not perseuere in grace , and retaine those graces , vnlesse christ did still by his spirit worke powerfully in him , and finish the good worke hee had begun : for it is not in the nature of grace , that the saints perseuere in it , or that it cannot be lost , but by the power and promise of god , who preserueth his to saluation . the saints of god in scripture ascribe the whole matter of their saluation from first to last vnto god , acknowledging that it is god , who worketh the will and the deed , that he is the author and finisher of their faith and saluation . 1. pet. 5. 10. the god of all grace ; namely , both of that first and eternall grace of election , and also of all secondary and consequent graces , whereby such as are elected , are in due time called , iustified , sanctified , and led vnto glory and saluation . isa. 45. 24 , 25. in the lord i haue righteousnes & strength : the whole seed of israel shall be iustified , and shall glorie in the lord. 1. the true knowledge of god brings in knowledge of a mans selfe , the godly thereby see their owne righteousnesse to be as stained clouts , they see their owne nothing and beggerie , being desperate banquerupts , who haue not one farthing to pay ; which the lord iesus seeing , hee dealeth as hee did with those two , who had nothing to pay , luk. 7. 42. he forgiueth vs all . 2. they know , that to come by blessing , they must cast away their owne ragges , and then put on the garment of their elder brother , which being a long white robe , it needeth neither eeking nor patching ; a garment of gods making , as iohn here acknowledgeth christ , and euery way fit . 3. euery good and perfect gift is from the father of lights ; and if we haue not a bit of bread of our owne , but by prayer , how haue we of our selues any thing of higher straine ? wee must therefore in the whole matter of saluation , acknowledge with paul , by the grace of god i am that i am ; and , i laboured more than all , yet not i , but the grace of god that is in me : faith is the gift of god , and so is continuance in faith ; for he that is the author , is the finisher of it , heb. 12. 2. euery new act and motion of faith is gods : in him wee liue , moue , and haue our being , act. 17. 28. oh say with that holy martyr , liue and dye with it in thy mouth , onely christ , onely christ. secondly , abhorre all popish religion , which ioyneth the doctrine of free-will , merits , and humane satisfactions with christs merit . iohn saw nothing in himselfe , being a man iustified , but still needs christs baptisme ; hee giues testimony to christ , that it is hee alone that washeth from sinne , giueth the holy ghost , and life eternall ; and all contrary doctrine heereto , abolisheth the death and merit of christ. for this coniunction and hotch-potch of theirs , wee must for euer disioine our selues from them , vnlesse wee will be disioyned from christ as they are , gal. 5. 2 , 4 , 11. oh but the difference is not so great . yes that it is , wee differ not in circumstances onely , but in substance and foundation ; and if the apostle may iudge it , one of vs must needes be falne from christ , and haue no part in him . as good ioyne with turkes as with papists . thirdly , the best had need be baptized of christ , and therefore let vs neuer content our selues , till we finde in vs the power of christs baptisme , which where it is , there is the presence of the spirit , who is as water to cleanse vs , and fire to purge vs. and commest thou to me ? it was a good antecedent , that hee needed christs baptisme , but it was an ill consequent , that therefore christ should not come to him . our corrupt nature is ready to inferre vpon good grounds false consequents ; vpon free iustification by faith , a neglect of good workes ; vpon the doctrine of predestination , a carelesnesse and leaue to doe what wee list ; vpon the doctrine of gods mercie , a boldnesse and licentiousnesse in sinne ; vpon the doctrine of care for our family , a couetous earthlinesse . verse . 15. suffer now : for so it behoueth vs to fulfill all righteousnesse : so he suffered him . sect. 3. svffer now ; let it be so now for the time of my abasement , and for the time of my office and ministery , and for the dayes of my flesh , wherin i haue voluntarily laid aside my greatnes ; i aym now at another thing ; there is a righteousnes , which i must performe , for which i haue descended frō heauen , & must descend , & be further abased thē thus yet vpon earth : therfore suffer now . by righteousnesse here is meant , not any speciall vertue , but generally perfection of all vertues , namely , whatsoeuer the law of god requireth ; for that is the rule of all righteousnesse . the fulfilling of all righteousnesse is perfect and absolute obedience vnto all gods holy constitutions and ordinances , according to those many precepts in scripture , as deut. 11. 32. take heed that yee doe all the commaundements and lawes that i haue set before you this day : and 6. 1 , 2 , and 4. 6 , &c. this fulfilling of righteousnesse the law looking for at our hands in our owne persons , but being now impossible because of the flesh , rom. 8. 3 god sent his owne sonne in the similitude of sinfull flesh , that the righteousnesse of the law might bee fulfilled in vs , not by way of inherency , but of imputation , not by doing , but by beleeuing . and this fulfilling of righteousnesse our sauiour here speaks of , wherby as a most obedient seruāt of god , & our surety , he was voluntarily subiected to all gods ordinances . thus to satisfy the law , he must be circūcised ; for that moses his law required : he would bee presented in the temple , luk. 2. 21 , 22. as it is written , &c. at 12. yeeres he came vp to ierusalem after the custome of the feast , vers . 42. he was after this subiect to his parents , vers . 51. for so the law required : and hee that hitherto had fulfilled all legall rights and obseruances , now at this time must vndertake another , which was yet wanting . but what law or ordinance was there for baptisme , to which christ must be subiected ? it was decreed by the whole trinity , 1. that christ should bee initiated by this ceremony ; wherein also hee must manifest himselfe the author of all purity and cleanenesse . 2. iohn had preached it , and shewed the necessity of it by diuine authority . 3. hee would not onely subiect himself to his fathers ordination , but also for our sakes , the vertue of whose baptisme depends vpon his , as also giue vs helpe by his example , and therefore would himselfe doe that which he commaunded others to do . 4. christ as mediator and in our stead , was to be made our righteousnes , 1. cor. 1. 30. three vvayes : 1. in being made an offering for vs , by vvhich hee vvas to abolish our sin and curse , and by his most perfect obedience satisfy the vvhole lavv for vs. 2. by applying that righteousnesse purchased by his blood , vvhich els vve could neuer haue had benefit by . 3. by appointing and sanctifying meanes and instruments for that applicatiō , called the ministery of the spirit , vvhereof one branch is the lauer of water in the word . and thus as in our stead , hee stood in the general , bound by the wil and ordinance of god , in himselfe to sanctifie baptisme for vs. but why doth christ say , it behoueth vs to fulfill , and not , me , seeing neuer any but he fulfilled all righteousnesse ? in the righteousnesse , wherewith we stand righteous before god , are two things : 1. the merit of it , and whole performance ; and thus by his satisfaction and obedience , he alone procureth perfect righteousnes to his people : he trod the wine-presse alone , isa. 63. 3. he looked for an helper , & there was none . 2. the application of it in the meanes : and thus he takes in helpers , that is , the ministery of the word & sacraments , whose labour he vseth in the worke of reconciliation : and in this second consideration he takes iohn in with himselfe , who he also puts in minde of his duty , and so speakes in the plurall number . our sauiour seeth iohn in an error , because of his ignorance and want of consideration , hee suffers him not to lie in it , neither doth he imperiously checke and reproch him , nor stand vpon his will , sic volo , sic iubeo , — but vouchsafeth him a meek and modest answere , whereby 1. he labours to roote out his error . 2. to leade him into his dutie . 3. to leade vs into our dutie in dealing with weake offenders . 1. he answers him , to roote out his error : so hee dealt with peter , ioh. 13. 37. i will lay down my life for thy sake . nay verily ( saith christ ) i say vnto thee , before the cock crow , thou shalt deny me thrice . the like with nicodemus , ioh. 3. when he spoke most grossely and carnally of the high poynt of regeneration : so matth. 20. 21. to the two sonnes of zebede , who would sit at his right and left hand , and be aboue all the rest , it is not mine ( saith he ) to giue : and when the other ten heard this and disdained , vers . 26. how doth hee call them and teach them , not to make this vse of the others weaknesse , but learne to bee humble in themselues , and become each others seruant ? in whose steps we must tread , and bring our brethren our of their errors , by exhorting one another , and restoring one another by the spirit of meeknesse , gal. 6. 1. for 1. hereby we testifie our hatred of the euill , which wee seeke to suppresse . 2. it is a token of true christian loue to helpe our brethren out of sinne , whereas to let them runne on in error , not seeking to reclaime them , or restraine them , is a part of hatred and crueltie . leuit. 19. 17. thou shalt not hate thy brother , nor suffer sinne vpon him : as wee would not suffer our neighbour to runne into bodily harmes . 3. it is the right vse and dispensing of our gifts , whē we lay them out to the profit of our brethren . 2. christ leads iohn into his dutie most gently , which was to looke to his calling , and not pretend modestie , or reuerence to hinder him in the same . this was peters error , ioh. 13. 8. hee would not in modestie haue christ wash his feete , till christ tolde him that then hee must haue no part in him . oh then ( said peter ) not my feete onely , but my head and hands and all . god had called abraham to kill his sonne : he must not now pretend nature or pitie , or the promise , &c. to hinder him ; gods will and calling must bee his square : teaching 1. ministers to haue respect more to their calling , than to the greatnesse of any mans person : for 1. god sends them equally to all . 2. in the ministrie all are one . in the kingdome of god there is no difference : herein moses failed , exod. 3. 11. saying , who am i , that i should goe to pharaoh , & c ? his calling should haue bin in his eye , not pharaohs greatnesse . 2. again it teacheth , that whatsoeuer god commandeth , no respect of man must hinder vs from it . gal. 1. 16. when god called paul to reueale his sonne among the gentiles , immediatly he communicated not with flesh and bloud : so in our ministery we may not cōmune with flesh and bloud , but goe resolutely to worke , and say as nathan did to dauid , thou art the man ; nor forecast issues and successes , but doe our dutie , and leaue all vnto god. 3. in our religion for holding or not holding it , we may not eye man or the lawes of man , or goe by the perswasioe of man , but tread all that vnder our feet , as the three children and all the martyrs haue done . 4. in our common courses of administring iustice and equitie we must not respect persons , fauour or disfauour , but what gods word and a good conscience informed thence tels vs is our dutie , especially if a man haue taken an oath to a corporation so to doe . 3. our sauiour in the manner of his speech with iohn leads vs into our dutie , namely , when we are to deale with persons offending of ignorance , to vse all moderation and meeknesse , in informing and reforming them : wherein , 1. wee frame our selues to the commandement , gal. 6. 1. restore such as are falne , by the spirit of mecknesse : and 2. tim. 2. 25. instructing with meeknesse the contrary-minded , waiting if at any time they may be pluckt out of the snare of the diuell . 2. we tread in the steps of our sauiour christ , of whom it was prophecied , that he should not crie , nor cause his voyce to be heard in the streets ; a bruised reed he should not breake , isai. 42. 2. & 53. 7. when he was oppressed and afflicted , he opened not his mouth . how meekely answered hee him , that smote him vniustly , iohn 18. 23. if i haue euill spoken , beare witnesse of the euil ? and how meekly did he call iudas friend , comming to apprehend and betray him ? 3. wee manifest a notable fruit of the spirit , called the spirit of meeknesse , & hath in it the pith of loue , which when it accōpanieth a reproofe , it is that oyle , euen the precious oyle which breaks not the head , psal. 141. 5. 4. we take the course to doe good by reproofe ; whereas to reprooue with rancor and malice , seeking rather to disgrace , than to reforme the party , hath no promise , no good effect , pro. 15. 1. a soft answere puts away wrath , but grieuous words stirre vp anger : and 25. 15. a soft tongue breaketh the bones : and rom. 12. 20. a meeke and gentle behauiour heapes coles on the enemies head . see the example of gideon appeasing the men of ephraim , iudg. 8. 1 , 2 , 3. and abigail dauid , 1. sam. 25. but if iohn had sinned of obstinacy or wilfulnesse , christ would haue been plainer and rougher with him , as matth. 23. hee denounced many woes against the scribes and pharisies . for this is a rule of all reproofes , they must bee so tempered , as that the party reproued may be brought to a true sight of his sinne , and to be pricked in hart , if it bee possible : god himselfe doth so reproue , as he sets mens sinnes in order before them , psalm . 50. 21. if a man will still winke and shut his eyes , or goe on in contempt of god and his ordinances , hee must bee dealt plainly withall : a cold and perfunctory reproofe , such as eli vsed , will doe no good ; yet in this plaine reproofe there must bee such carriage , as the party may see himselfe rather reproued by god , than by vs : see 2. cor. 13. 2. againe , in that christ affirmeth , that he was to fulfil all righteousnesse , learne , that whatsoeuer the law of moses required to perfect righteousnesse , that christ fufilled in most absolute perfection , i came not to destroy the law , but to fulfill it . rom. 10. 4. christ is the end of the law , for righteousnesse to euery beleeuer . how did christ fulfill y e law ? he fulfilled , 1. the ceremoniall law by his one oblation of himselfe vpon the crosse : for then all of it had his end ; then the vale was rent . 2. the morall , two waies : first , in his owne person ; partly by his doctrine , in deliuering the perfect doctrine of the law , and clearing it from corruption : partly by his obedience ; both actiue , performing the whole , and euery duty concerning the loue of god , or our neighbour ; and also passiue , satisfying the curse due to transgression ; and partly by the conformity of his nature with the law , which onely hee ( since the fall ) hath , or can haue . secondly , in the persons of others he fulfilleth the morall law : 1. of the godly , 1. by imputation , rom. 5. 19. by the obedience of one , many are made iust : and this is by giuing faith to the elect. 2. by inchoation , and renouation of their nature by the spirit , writing the law in their hearts , ier. 31. 33. and making them to walke in his waies , ezech . 36. 27. but this fulfilling is weake , and onely begun in this life , wherein the best ( in their minds ) serue the law of god , but in their flesh , the law of sin , rom. 7. 22. 2. of the wicked , by executing the curse vpon them , and so they fulfill it in the condition of it , because they doe not in their conformity yeeld vnto it . but by what bond was christ tyed to fulfill the righteousnesse of the law ? galath . 4. 4. when the fulnesse of time was come , god sent his sonne made of a woman , and made vnder the law : made of a woman : that is , not begotten ; and made vnder the law , not borne vnder the law. for christ was , and is , the lord of the law , as the sonne of man is the lord of the sabbath , and by his nature ( as lord of the law ) is not subiected vnto it , but by meere and voluntary condition of will , abased himselfe , and subiected himselfe vnto it ; and not as a priuate person , but as a pledge and surety , and that in our stead representing the persons of all the elect : thus saith the apostle , he made himselfe of no reputation , and was made sin for vs , and a curse , &c. all which shewes , that it was a voluntary subiection , and a free-will offering of himselfe ; for else could it not haue been acceptable . neither may any man stumble at that common obiection , wherby they would make christ merit for himselfe , and all this fulfilling of righteousnesse to be necessary for himselfe ; because his flesh and man-hood was a creature , and ought homage to god as creator . i answere , the man-hood of christ is considered two wayes : 1. as seuered from the deity , and in it selfe ; and thus it owes all obedience to god : but 2. as from the very first conception , it was receiued into the vnity of the second person , and became a part thereof ; and thus it hath an eternall righteousnesse from the first moment , and is exempted from the common condition and obligation of all other men , and freed from the common bond of obedience . thus our comfort is euery way enlarged , in that christ did all for vs ; not by any such necessity of nature as wee , but by free choyce and election of will , by which his whole obedience was a free-will offering . heereby christ is concluded to bee perfect god : for hee cannot be a naked man , that can perfectly fulfill all righteousnesse ; and y t not for himselfe directly , but for all the elect : he is not only iust , but a iustifier , isa. 53. 11. by his knowledge . who could obserue all the precepts of the law ? who could vndertake vpon himselfe , and foile and ouercome all the curses of the law , due to the sinnes of the elect ? who could merit all the promises of the law , that they should be yea and amen to beleeuers ; but this second adam , our emmanuel , god with vs , and in our nature , as well as in our stead ? ier. 23. 6. the name wherby they shall call him , is , the lord our righteousnesse : and 35. 16. he that shall call her , is the lord our righteousnesse . and hee that can thus iustifie beleeuers , is god ; because hee can both merit , and impute a perfect righteousnesse , and by renewing their nature , and donation of the spirit , begin , and accomplish the same in themselues . secondly , obserue the goodnesse , perfection , perpetuity , and strength of the law , seeing christ must come from heauen to fulfill it ; not a iot of the law shall passe away , when heauen and earth passe away . how little doe men thinke heereof , that let passe the precepts , promises , and threats , as if they were things not at all concerning them ? whereas , if a man could ouerthrow heauen and earth , he could not diminish one tittle of the law. the wickedest wretch that liues , and sets his face against heauen , and glories in his defiance of the law , shall fulfill it in the curse and plagues of it ; as hee that will transgresse the lawes of the king by felony , shall fulfill the law in the penalty of death . thirdly , if christ haue fulfilled all righteousnesse , and satisfied gods iustice , then haue wee found comfort : 1. our whole debt is paid , hee hath payed the vttermost farthing for euery beleeuer : here is a stay to him that sees his insufficiencie & banquerupt estate . 2. if satan set vpon the beleeuer , and come vpon him for the breach of the law , which god will stand so strict for , here is a full answere , christ hath fulfilled all righteousnesse . fourthly , heere is a cannon and battry : 1. against all popish merit , and humane righteousnesse and satisfaction ; it must be christs righteousnesse that must be meritorious and satisfactorie ; his , who can fulfill all righteousnesse , which we cannot doe , neither neede to doe after him . 2. against all workes of hypocrites and vnregenerate ones , who being without faith in christ , all they doe is sinne , no fulfilling of righteousnesse . 3. against loose christians , who , because christ hath fulfilled all , will doe nothing : for , to whom christ fulfilleth all righteousnesse for iustification , he renueth their hearts , and giueth them his spirit , that they shall endeuour to fulfill the law ; not to satisfie for , or to iustifie themselues , but to testifie their thankfulnesse for such a free and vndeserued grace . further , as christ our lord had respect to fulfill euery duty that god had commanded him in his place and calling : so must euery christian housholder endeuour to do all the things that god hath enioyned him by vertue of his calling , generall or particular . deut. 5. 29. oh that there were such an hart in them , to feare me , & keepe all my cōmandements ! and ver . 32 , 33. you shal not turn aside to the right hand , or to the left : you shall walke in all the wayes , which the lord your god hath cōmanded you . phi. 4. 8. whatsoeuer things are honest , iust , true , of good report , thinke on these things , and doe them . 1. the whole word of god calls for it : the law , whereof euery iot must be fulfilled , and the fragments of it gathered vp , curseth euery one that continueth not in all things ; and the gospell teacheth to obserue all things , math. 28. 20. 2. the worke of grace disposeth the heart and soule equally to one good thing as well as to another : the sound grace of regeneration changeth the whole man , and reneweth the whole nature with all the powers thereof . and indeede heere lyeth a maine difference betweene a sound heart and an hypocrite : one will seeme to doe many things with saul , but agag shall be spared ; yea , and can doe many things with herod , but will hold his herodias ; the other hath respect to all the commaundements , and hateth all the wayes of falshood . giue thy selfe liberty in some things , and in the end thou wilt take liberty in all . 3. the eye of the lord is vpon euery man , to watch him how farre hee is wanting in any good work , which he hath giuen him calling & meanes vnto , and as he is ready to commend the presence of any true grace , to encourage it : so taketh he notice of that which is wanting , partly to reprooue the want , and partly to prouoke vs to the purchase of it . thus he testifieth of many of the kings of iudah , who were highly commended in some things , but failed in others ; either the high places were not taken away wholy , or some league was made with gods enemies , or some forgetfulnesse ouertook them : so the spirit in the new testament , writing to the churches , speaketh plainely , i know thy workes , &c. but this i haue against thee , this thou hast , and this thou hast not . 4. as it yeelds thee comfort of soundnesse here , so it aduanceth and furthereth thy reckoning , and prepareth a comfortable account for hereafter . how rich might a man be in good workes ? what an haruest might hee make account of ? what a crowne of righteousnesse might he expect , that were carefull in this endeuour to looke to doe one duty as well as another ? 5. this was the commendation of sound christians in time past : zacharie and elizabeth walked in all the ordinances of god without reproofe ; first , they framed their liues to all gods commandements , and then they are said to keep them , or to walk in them . 1. because christs keeping of them was imputed to them . 2. because themselues were renued by the spirit to keepe all , not legally in the perfect act , but euangelically in the endeuour to keepe them , and griefe in failing . thus paul encourageth and commendeth the romanes , chap. 15. 4. that they were full of goodnesse ; and dorcas , act. 9. 36. that she was full of good workes . wee must therefore account the whole word of god our rule of life , as well as the ten commandements , and so respect greater duties in the first place , as we neglect not the least : for , is not euery word of god a binder of conscience to obedience or to punishment ? no man can be an imitator of christ herein , that is not diligent to know the whole will of god in the scripture , and conscionable to subiect himselfe as well to one precept as to another : the word bids thee , thou shalt not kill , steale , commit adultery ; the same word bindes thee to all particular duties of mercy , of iustice , of sobriety ; the same word bindes thy eyes from vnlawfull lookes , thy tongue from guilefull or corrupt speech ; yea thy thoughts are not free , but ought to bee kept in full conformity with the will of god. secondly , this serues to reprooue lame and cripple christians , hauing at most , but one leg to walke vpon , and that very impotent . some content themselues with opinion of religion , and hope they walke with god , in publike and priuate duties , which care they are to be set forward in ; but in dealing with men iustly , discreetly , and conscionably , heere they faile : they separate those things which god hath ioyned . others , so they walke ciuilly and honestly , so as man cannot reprooue them , are safe enough ; the care of religion is wholly cast off , as if the duties of religion and ciuility were at warres , and could not both lodge in one house , or heart . but this lesson binds on thee a care of all duties , both as a man , and as a christian. the magistrate must be both a good magistrate , and a good man : if hee administer iustice , and neglect religion , he may bee a tolerable magistrate , but a vile man : if he shall thinke that he is onely a patron of equity , and not set out as a pattern of piety , and a fore-man in all good exercises , hee hath not yet learned to tread in the steppes of godly magistrates , whose chiefe care was to leade others the way to the temple : if he shall thinke , that the building of the church , the discountenancing of sinne , the encouragement of the godly , belongs onely to the minister , and he will haue no hand in this businesse ; we may with the scripture conclude him to be neither a good magistrate , nor a good man. the minister must not only be a good preacher and diligent , but a good man , mercifull , sober , watchfull , heauenly-minded , humble : for , hee that teacheth another , should not hee teach himselfe ? and as his gifts are aboue ordinary mens , so his care must bee in them all , to testifie himselfe both a good minister , and a good man. priuate men , who professe the teaching of grace , must learne to liue soberly , iustly , and godly in this present world . it were infinite to shew the particular duties in their seuerall rankes , all which must haue place in christian life : onely consider , that there is no man , which is not bound , 1. to all duties of religion and godly life . 2. to all duties concerning outward righteousnesse , which all men claime . 3. to all speciall duties charged vpon him by vertue of that society , wherof hee is a member , whether church , common-wealth , or family . and for the better performance of them all , obserue these rules : 1. make conscience of this duty , as knowing that omission of duties , and failing in them , shall receiue sentence against them , as well as commissions : depart from mee , for yee haue not done these and these things . 2. looke what thou art called vnto ; and in thy calling , what is most needfull and necessary , and that doe ; wisely preferring the generall calling , before the speciall , and heauenly things before earthly : as for other mens matters , meddle not vncalled ; and for things lawfull , if not so necessary , bee not so conuersant in them . 3. keepe thy selfe in a readinesse to euery good worke , both in respect of thy selfe , and others : know that thou hast alwayes one iron in the fire , a soule to saue , an election to make sure , which requireth all diligence : and now is thy day , thy tide , thy tearme-time ; thou maist not slacke thy opportunity : and for thy brethren , if thou canst doe them good to day in soule or body , delay not till to morrow . say not vnto thy neighbour , goe , and come againe , and to morrow i will giue , when thou hast it by thee , prou. 3. 28. this may be the last day of doing thy selfe , or others good , and therefore accept it . 4. hee that would fulfill all , must not onely take occasions offered , but euen seeke them , and watch them , as being glad to obtaine them . so did the patriarkes , they watched at their gates , to whō they might shew mercy , and ran a farre off to force them to accept it : so should the sonnes of abraham seeke out to relieue christ in his members , those that are truly poore indeed : heere is a note of a cheerfull christian , when loue and mercy flow from him , and are not forced . 5. so contriue thy course and businesse , that neither duties of piety hinder the duty of thy calling , nor these stand in the others way . god is a god of order , and hath not appointed one duty to destroy and eate vp another , but to feed and strengthen one another . eccl. 8. 5. the heart of the wise knowes time and iudgement ; knowes how to subordinate duties , and not make them opposite : the heart of the wise will forecast for the sabbath afore-hand , and so order the weekes businesse , as the lords sabbath bee not encroched vpon . the heart of the wise will so husband opportunities , and manage the affaires of his calling , that the priuate seruice of god in the family shall not be interrupted : as prayer , reading , &c. which is often omitted through want of prouidence , which would haue allotted time for it , which some domesticall distraction hath deuoured . the heart of the wise will order times and seasons , as there shall bee place for euery good worke in the weeke day , and especially for the best workes ; as if there bee a publike exercise of religion , it were hard if a good heart could not gaine one houre in the weeke-day to watch with christ ; if it were any thing else , which went with the streame of corruption , as to any gaming , sporting , or some vnwonted occasion , twice as much time would either bee redeemed , or insensibly lost . doc as you doe in your trades , in this trade of godlinesse : many seuerall businesses belong to euery trade , yet a wise man so casts them , as one crosseth not , but helpeth forward another . 6. see that no time passe thee , of which thou canst not make a good account : hast thou so many things to doe , and lettest precious time slip and doe none of them ? 1. pet. 1. 17. passe the whole time of your dwelling heere in feare , and , redeeme the time , because the dayes are euill . there is no time , wherein god and thy neighbour , or thy selfe , the church or cōmon-wealth , or thy family , or the saints abroad call not for some dutie from thee ; and canst thou stand idle in the vineyard , hauing so much worke before thee ? hast thou all righteousnesse to fulfill in endeuour ? and canst thou finde an idle time to intend no whit at all ? oh lay vp these rules , and they will be excellent helpes to set thee forward after christ , till in the way that himselfe hath appointed , thou commest vnto him to receiue the fruit of righteousnesse . then he suffered him . sect. 4. iohn hearing christ giue such a sound reason for his fact , he disputeth no longer , nor resisteth , but cheerfully admits him to his baptisme : for 1. now he knoweth that whom he beleeued firmely to be the sonne of god and sauiour of the world , all his commaundements and preceptsmust needs be iust , wise , and onely good . 2. his spirit could not but reioyce , that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse . 3. he is now in expectation of that promise to be accomplished , ioh. 1. 33. and to see the spirit visibly descend vpon him , which was as glorious a sight , as any mortall eye could euer behold , & therefore vndoubtedly he now most willingly permitted him . whence note the singular modesty of this holy man , hee yeeldeth vp his error at the first ; so soon as christ letteth him see it , and teacheth vs , that it is a point of christian modesty to be willing both to see our error , and to forsake it vpon the sight of it . iob was so desirous to see his error , that he would learne it of his seruant and maid , cha. 31. 13. and seeing his error , chap. 39. 38. he professed thus of himselfe : once haue i spoken , but i will answere no more , yea twice , but i will proceed no further . the like we see in dauid , when abigail met him and perswaded him from his purpose , 1. sam. 25. 32. blessed be the lord that sent thee , and blessed bee thy counsell , and blessed bee thou that hast kept mee from bloud . thus did the israelites at at the counsell of obed the prophet , concerning the spoiles and captiues , 2. chron. 28. 13 , 14. 1. this is a signe of humility , to be ready to acknowledge humanity and weakenesse : pride will not giue ouer a conceit . 2. it is a note of the loue of truth , which a man magnifieth in his iudgement and practice with denying himselfe . 3. continuance in a knowne error , addeth wilfulnes to ignorance , and when men see and wil not see , god giues them vp to hardnes of heart , isa. 6. 9 , 10. and to strong delusion , 2. thess. 2. 4. the lord noteth it for the way of the foole , to bee wise in his owne eyes , and that there is more hope of a foole then of him that will leane to his owne counsell . first then , in hearing the word , bring teachable hearts , which is the way to profit in gods wisedome : for , hee teacheth the humble in his way , psal. 25. 9. and the wise in heart will receiue commandements , prou. 10. 8. and he that heareth counsell , is wise . consider how dangerously moses replied vpon god againe and againe , till the lord was very angry : and so did peter once and againe , ioh. 13. 6 , 8. till christ told him in earnest , that if he washed him not , he should haue no part in him . therefore let all flesh stoope to the wisedome of god in his word . secondly , this conuinceth the obstinacie of men , who hold it a poynt of wit and learning , to defend euery nouell opinion they take vp , and not yeeld an inch to any man what euer bee brought to the contrary . and indeed if a man bee resolued to hold and maintaine an error , hee will be hardly ouercome : for the diuell and his own wicked heart will suggest words and colour ; as for substance and soundnesse they care not , the contention is for victory , not for truth : but all this is the way of one wise in his owne eyes : a proud folly , an ignorant learning , leading into strength of delusion . this folly is now set on horsebacke , as the numbers of strange questions ( not in ceremony or circumstance ) but in the substance of religion , daily forged out of conceited braines , doe witnesse : and it is the vnhappinesse of many a man ; that he cannot rise into request , but by the fall or foyling of some truth or other . thirdly , priuate persons especially must take heed of stifnesse in opinion ; a spice of pride , and the mother of schisme : not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in scripture , but in things controuerted and of lesse consequence to beware of vngrounded conceits , to suspect their iudgemēts and be of the yeelding hand to better reason : and for this let iohn be an example . but alasse ! many are so stiffe and wedded t●●●●nions , as neither priuate 〈◊〉 ●ublike persons can stirre 〈◊〉 out of them . vers. 16. and iesus , when hee was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and hee saw the spirit of god descending like a doue , and lighting vpon him . sect. 5. now followeth the solemne inuesting of christ into his office by three wonderfull and admirable effects : first , the opening of the heauens : secondly , the descēding of the holy ghost in a visible shape vpon him : thirdly , his fathers voyce concerning him . but first it is said , that christ , so soone as hee was baptized , came straight out of the water , and this not without iust reason : for 1. whereas iohn in his baptisme of others preached vnto them , and admonished them to looke to their faith and repentance , and before they came out of the water , instructed thē in the doctrine of baptisme , and exhorted to bring forth fruites worthy repentance , vers . 8. so as they were stayed awhile ( as it seemeth ) after their baptisme , christ presently ascēded ; where iohns wisedome is commended in putting difference betweene the person of christ and others : he knew , that though christ must be baptized with his baptisme , yet he needed not his instruction : and teacheth ministers wisely to see into the estate of their people , that they performe duties to them according to their seuerall necessities . 2. it sheweth the willingnes of christ to vndertake his office ; he staied no longer than he must needs : and indeed all his obedience was most voluntarie , teaching vs also to make haste , & not delay in doing the worke which god hath committed to vs. psal. 119. 60. and ver . 32. i will runne the way of thy commandements when thou shalt enlarge my heart : we loue quicke seruants , and so doth god. 3. christ stayed not in the water , but hasted to receiue the spirit promised in his baptism , and teacheth vs not to stay in outward washings , but hasten our selues to the spirit , without which , all externall washings auaile nothing : it is meet to vse the outward meanes as christ did , but not to stay in them : for , further than the spirit accompanies them , they are but dead and powerlesse . 4. this speedie comming out of the water , was a type of his rising from vnder our sinne , which his baptisme washed away , and of ours in him . againe , the euangelist luke hath another circumstance , chap. 3. 21. that christ as he was baptized , did pray . it is vndoubted , that christ both before , and in the time of baptisme , did lift vp his heart in requests vnto his father ; but now the euangelist recordeth , that so soone as hee was baptized , hee composeth himselfe vpon the banke of iordan , to solemne and humble prayer , both in respect of that which he had done , and that hee was further to doe . for the first , he was now baptized , and in regard of that hee prayed , and teacheth vs , 1. in that hee first was baptized , and then prayed , that wee must be first cleansed and sanctified , and then pray : men must lift pure hands with pure hearts in euery place , god will not heare sinners ; hands full of blood , and an heart full of hypocrisie , make prayer abominable : therefore wash you and make you cleane , and then come , and we will reason together , saith the lord , isa. 1. 16. 2. in receiuing the sacrament , a holy heart knowes that hee hath to doe with god , and lifteth it selfe aboue sensible elements ; it labours to approue it selfe to god , and lookes not at men , but at god and his couenant , and renewes it selfe with faith , repentance , & inuocation . 3. in that christ goeth to god for a blessing vpon the sacrament receiued , we learne that all the grace , holinesse , and efficacie of any sacrament is to be obtained , continued and encreased by the meanes of prayer . for the second , christ prayed in respect of that hee was to doe . 1. hee was now to be declared that great prophet of his church , deut. 18. 18. and the whole ministry of the new testament was now to be deliuered and consecrated in him , & therfore vndertaking this great worke , he goeth to his father for blessing and successe in it . 2. he was now in a solemne manner by sundry testimonies from heauen , to be set apart for the worke of redemption , and the saluation of man being lost , a ministry which men and angels were all too weake for : and no maruaile if he pray to his father for sufficient strength and grace to vndergoe the same . 3. he knew that the heauens were to be opened , and therefore he will be in prayer , to shew the power of prayer , that it pierceth the heauens , and entreth the presence of god , and preuaileth for blessing . 4. the spirit was to descend vpon him , and therefore hee would be in prayer , to teach vs , that the prayers of gods children are of that force , that they bring downe the holy ghost with all graces vpon earth ; as else-where it is said , if you that are euill , can giue your children good things , how much more will your heauenly . father giue the holy ghost to them that ask him ? 5. god the father was to testifie of him as hee neuer did of any : christ would be apart at prayer , not only that the people should not mistake the person , on whom the spirit descended , and the voice was vttered , but also that wee might note , that faithfull prayer doth cause god to giue some euident testimony or other vpon those , with whom hee is well-pleased : for prayer from time to time hath procured gods louing fauour to his children , and the fruites of it in all necessary blessings , spirituall and temporall . now , in that christ here vndertaketh his office , and the sacrament with prayer , we learne , that whatsoeuer we take in hand , wee must reuerently and religiously vndertake it with prayer , but especially two things aboue other : 1. the parts of gods holy worship . 2. the duties of our callings : in both which our lord goeth here before vs in example . shall christ doe this , and haue not we more need ? first , the parts of gods worship . 1. we are to come into the glorious presence of god , who is of pure eyes , and cannot behold wickednes , habak . 1. 13. but requires holinesse and purity in the worshippers of him : for , what hast thou to doe with my law and ordinances , who hatest to be reformed ? he will glorifie himselfe in all that come neere him ; and therefore wee ought not to come without leaue , reuerence , preparation , and prayer . 2. if wee consider the vanity and profanenesse of our nature , the wandring of our hearts , and thereby our vnfitnesse and disability in gods seruice , we shall plainly see , that we haue neede to looke to our feet , and to get grace by prayer , that we may be pleasing in his sight . secondly , the duties of our callings . col. 3. 17. whatsoeuer yee shall doe in word or deede , doe all in the name of the lord iesus , giuing thankes to god : a generall rule for all the actions of thy calling , yea , of thy life , and for all the words of thy mouth , is this : begin with christ , and end with him , that it may be to his glory . this prayer hath two parts : 1. petition before , whereby especially in the beginning of the day , & the work of it , a christian craues gods assistance , blessing , & acceptance . 2. thankesgiuing at the end of the day , & of his labour , for his calling , for the free vse of it , and gods blessing in the successe : both are necessary ; 1. because euery creature of god , and euery ordinance , is sanctified by the word & prayer , 1. tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done , and directeth vs in the right manner , meanes , and ends in performance : prayer serueth to obtaine blessing and successe ; for nothing can further be blessed vnto vs , then we receiue the blessing thereof from god ; and wee can looke for no blessing which wee pray not for . consider well , and you shall see all gods promises runne with this condition : whatsoeuer we would haue god to doe vnto vs , our sauiour tels vs we must aske it in his name ; whatsoeuer yee shall aske in my name , it shall be done vnto you : whatsoeuer we would haue god to giue vs , wee must not expect it out of the same condition , aske and it shall be giuen you . psal. 50. 15. call vpon me : there is the commandement : and i will heare thee : there is the promise . 2. such is our weakenesse , as when we doe any thing the best we can , we had need to pray to doe it better , and for pardon that we haue done it no better : which if it bee true in externall things and duties , wherein we are better acquainted , much more in spirituall , wherein our ability is much lesse . 3. we neuer receiue so much fauour from god , but we still stand in need to craue more , nor neuer so little , but that we haue much to be thankefull for . this doctrine serues to reproue such as content themselues with the worke of gods worship , that come to the word and sacraments , but beg not a blessing of god before-hand , whereas christ himself contented not himselfe with the outward meanes , but prayed for a blessing : and this is the very cause why men find so litle taste , strength , and power in these ordinances , because gods blessing goes not with the meanes ; and therefore it is sundred from his own ordinances , because it is not asked . is it any maruell , that whē mē come carelesly , carnally , and profanely , without reuerence & religion to the exercises of religion , that they goe away as brutishly as they come , and the longer they thus profane gods holy things , the more senslesse and incurable they grow by them , more hardned and hopelesse ? what good hath many a man gotten by customable comming to the word and sacraments many yeeres together ? for their knowledge , babes may pose them in principles ; for their conscience , we may as soone preuaile with children of three yeeres old , to sit reuerently and attentiuely , as some of three or foure score , who in the morning are so sleepy , as it were fitter they were at home in their beds , or take order to bring their beds with them ; and for their profitablenesse in their places , or reformation of any thing in publike , or in their priuate families or their owne persons , god nor man can see no such thing . now would i aske these men as old as they be , how often they can remember they haue humbled themselues before god , that he would blesse the word vnto them , and them to vnderstand it , and make conscience of it , to reforme their wayes , to comfort their consciences . alas dead men ! this is a strange motion to them , and now wee conclude , no blessing asked , none obtained , but a curse accompanied them further to harden them : whereas humble & feeling prayer would haue opened the heauens , and fetched downe the spirit to haue accompanied the ordinance ; and so some testimony would haue bin seene , that god had been better pleased with them and their worke . they may likewise see their errour and reforme it , that attempt the ordinary duties of their calling , without calling vpon god for a blessing ; whereas it is prayer whereby all needfull things are obtained , both publike and priuate , for our selues and for others , belonging to this life , and the life to come ; and the neglect hereof is the cause why many men thriue not , but rise early , goe late to bed , and eate the bread of carefulnesse , either in vaine , or else get money and put it in a broken bagge : and all is , because they humble not themselues morning & euening with their family , for a blessing on their labours , and neuer pray but coldly , and for custome , and that in the church onely . if some mans conscience now tell him , that although hee hath neuer vsed this course of prayer with his family , and yet hee thriues , and prospers , and his worke goeth well enough forward : to him , i say , 1. that he holdeth nothing that he hath , by any speciall fauour of god , but by the generall prouidence whereby he feeds the bruit creatures ; and all this while god hath no more respect of him than of them . 2. he holds nothing by vertue of any promise , not being in christ : for whatsoeuer god hath promised , he applieth it in this meanes of prayer , and not otherwise . 3. wealth and prosperity beeing not had , or held by vertue of any promise of god , nor yet in the meanes of god , is so farre from being a blessing vnto him , that the curse of god abides him and it ; hee by it corrupts himselfe , hardens his heart , withdrawes it from god , drownes it in the things of this life , and is to be drawne to a reckoning for his vniust vsurpation . thirdly , let this example of christ , vndertaking all his actions with prayer , somtime publikely , sometime priuately ; yea his whole passion , as in the garden often and feruently , mooue vs to accustome our selues to this duty : for , 1. heerein lies a difference betweene the child of god , and a worldling , betweene a sound christian , and an hollow hypocrite : the one walketh with god , lifting vp his heart to god in holy meditations and prayers continually , as iust occasion is offered ; and therefore by this title the scripture describeth true christians , act. 2. 41. and paul saluteth all the faithfull that call vpon the name of the lord , 1. cor. 1. 2. the other are noted , psal. 14. 4. by this marke , they call not vpon god. prayer is as the breath , whereby wee know whether a man liue the spirituall life or no : a child that cries not , is dead and still-borne , as we say ; no prayer , no breath of the spirit , & no breath , no life . 2. our owne benefit calleth for this duty ; all good comes vnto vs by reason of the great power of prayer , which auaileth to set heauen open , to bring down the spirit , to pacific god , and appease him being offended . we see what great and extraordinary things the saints haue obtained by prayer ; moses , elias , &c. and lest we should thinke that these examples appertaine not to vs weake and silly men , the apostle iames vrgeth this as an argument to force vs to prayer , by the practice of eliah , who prayed that it might not raine , and it rained not in three yeeres , &c. not that we should pray so , that it may not raine for so many yeres together ; but , if the power of prayer bee so preuailing with god , that therefore wee should be much and often in this duty : and surely he that can pray well , can want no good thing , needs feare none euill . 3. it is a notable fence against sinne : for , as the more sin preuailes , the lesse can a man pray ; so , the more he prayes , the lesse is he ouertaken with sinne . when the true man is assaulted , if he cry for helpe , the theefe runnes away ; and so doth sinne , ( a theefe which euer doggeth and besetteth vs to rob vs , and steale away grace ) if we can cry mightily to god. 4. acquaint thy selfe with god ; for the times come when nothing will stand by thee but his helpe ; and therefore vse prayer , to be familiarly acquainted with him : know him now in the time of thy prayer , that he may know thee in the day of thy distresse . and lo , the heauens were opened vnto him . sect. 6. now it followeth , that wee speake of those three admirable euents , which followed the prayer of christ : 1. the sensible opening of the heauens . 2. the visible descending of the holy ghost . 3. the audible voice of god the father , witnessing to many , both eye and eare-witnesses , the solemne instalment and induction of christ into his office and worke of mediation and ministery : wherein wee must know , that as there neuer was in all the world so high and excellent an office as christs was : ( for , the greatest of kings , and the high priest , who yet were with great state and obseruation anoynted and deputed to their offices , were but shadowes of this : ) euen so god would haue christ entred into it with such magnificence and glory as neuer man was , nor creature is capable of . as the coronation of a prince , with what glory , pompe , and sumptuousnesse , euen to admiration , is hee brought foorth with his nobles and subiects ? but all this is but earthly glory , from earthly men , to an earthly king : but now at the coronation of the prince of peace , god sets himselfe from heauen to honour it ; and for this purpose he doth more familiarly , and yet more gloriously reueale himselfe vnto all mankind , then he had euer before done from the creation of the world ; and neuer was any ceremony in all the world so honoured , as this baptisme of christ was . the ancient sacrifices of gods institution were honoured by manifest signes of his gracious presence , as by the fire which came from heauen continually to consume them : the arke was honoured with speciall signes of his glorious presence , sitting betweene the cherubims , answering by oracle and voice , vnto cases propounded : the temple it selfe at ierusalem , at salomons prayer and dedication , was filled with the glory of god , manifested in that cloud that filled the house of the lord , 1. kin. 8. 10. and this cloud still watched ouer the tabernacle , exod. 40. 34. but these were all but shadowes to this , wherein the lord did not cloud and vaile his presence , or reueale his presence in some signe , but the diuine maiesty manifested it selfe distinctly , as we may say , in person , yea in the distinction of all the three persons , the father testifying his delight in his deare sonne , the sonne standing in iordan , and receiuing his fathers testimony ; and the holy ghost descending in the visible shape of a doue . from whence is notably grounded the doctrine of the blessed trinity of persons , in the vnity of diuine essence , because they be so really distinguished , although they cannot bee separated . but the word trinity , is not to be found in the scriptures . yet the doctrine is , if not according to the letter , yet according to the sense . mat. 17. 5. in the transfiguration of christ , the sonne standeth , the father by his voice witnesseth , and the holy ghost ouershadowes him in a cloud , as heere by a doue . so matth. 28. 19. baptize them in the name ( not names , to note the vnity ) of the father , sonne , and holy ghost . and 2. cor. 13. 14. the grace of our lord iesus christ , and the loue of god , and the communion of the holy ghost bee with you all . besides , there is expresly the word three , frō whence trinity comes , 1. ioh. 5. 7. there be three that beare witnesse in heauen , the father , the word , and the holy ghost , and these three are one . so also gal. 4. 6. god sent the spirit of his sonne into your hearts . which is worthy to be by the way obserued , as against sundry other damnable heretikes , so especially against the iewes at this day , who hold an indistinct essence in the deity , without distinction of persons : and secondly , against the wicked arrians , who deny the sonne of god to bee begotten of the essence of the father , and to bee coeternall and coequall with him ; they hold him to be meere man , onely borne without sin , and receiuing the spirit beyond measure ; and in all those places , where he is called god , they vnderstand it god by office , not by nature , as the magistrate is called god ; and by this equiuocation they can deceiue the magistrate , and professe ( namely in this their sense ) that they verily beleeue him to bee god , and yet meere man. but this place , and many other assume him into equall dignitie with the father and holie ghost , as wee shall further see in the fathers testimonie of him . in the opening of the heauens consider 1. how they were opened : 2. why they were opened . for the former ; not the whole heauens , but a part , and that part ouer the earth where christ prayed in the banke of iordan , and not to all the people of the earth , but to those onely that were present with christ , were the heauens opened : and therefore it is said , the heauen was opened vnto him , not ( as some say ) to iohn , but to christ : for so the phrase is vsed , act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visae eis linguae , i. supra eos . the difficultie is in the manner . some think it was but an apparition in the aire , because the densitie of the heauens ( as philosophie teacheth ) cannot admit of any diuision in the same . but this is vnlikely : for in apparitions the eye is easily deceiued by thinnesse or thicknesse , neerenes or remotenes , light or darknesse of the parts of the heauens and clouds : now god would not haue so notable a confirmation of christs calling stand vpon the credit of a thing so liable to deceit as apparitions be . againe , this was a miracle , by which christs office was exalted , and therefore goes beyond nature , and it is absurd to limit so transcendent a power within the rules and hedge of nature . others of the fathers , whom some schoolemen follow , think that there was no alteration in the heauēs to the bodily eye , but it was a meer vision , which none but christ saw , and that not with the eyes of his body , but of his minde , such a vision as ezekiel and steuen saw . but this is not so : for first , to the eyes of christs minde heauen was neuer shut . secondly , mark. 1. 10. hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen , a word vsed in things really done , and vsed of the rent garment , luk. 5. 36. and of the vaile of the temple , which was rent in twaine . thirdly , the other signes were really and sensibly done , the spirits descending visible , and the fathers voyce audible and sensible , which are things of greater difficultie to conceiue as wee shall see : and , visible and sensible were they not so much for christs , as for iohns and the peoples confirmation that stood there . it seemeth therefore to bee true , that the heauen was sensibly diuided and rent in twaine , euen as the earth was when korah and his company were swallowed vp . this is not vnreasonable to conceiue , if wee consider that the lord might well doe as much for his sonne , as he had formerly done for his seruants . henoch , in his body as wel as in his soule , was taken vp into heauen : here either the heauens must diuide themselues , or one body must pearce and penetrate another , which euen glorified bodies cannot doe . eliah , when elisha prayed him that his spirit might be doubled on him , answered thus , thou askest an hard thing , yet if thou see me when i am taken from thee , thou shalt haue it so , 2. king. 2. 11 , 12. and elisha saw him when he was taken vp into heauen by a whirlewinde , and consequently saw the heauens diuided to receiue his body now glorified in the act of translation . when christ had accomplished his whole ministery , act. 1. 9. while his disciples beheld , he was taken vp into heauen ; they did see the heauens opening themselues to receiue his glorious body : and shall we think it absurd , that according to the letter of the scripture , his father should enter him into that ministery by a sensible opening of the heauens ? as easie it must bee for god to doe this , as to make the sunne stand still , the sea runne backe , yea the sea to diuide it selfe and stand like a wall for the defence of his people . and , that he thus did , it is plaine , because this serueth for the greater confirmation , and glorie of the businesse in hand , which aboue all other the lord set himselfe to aduance & commend to the world . now in the second place , the reasons why the heauens were opened , were sundry . 1. to manifest the truth and certaintie of the other signes which followed , that seeing the heauens opened , they might not conceiue , that either the doue or the voyce came from any other place . 2. to shew that howsoeuer christ stood there as a weake man , and in similitude of sinfull flesh , yet he was the lord from heauen heauenly , of whom was verified , ioh. 3. 31. hee that is come from heauen , is aboue all . 3. that as his person , so likewise his doctrine was diuine and heauenly , ver . 34. he whom god hath sent , speaketh the words of god : and this was the speciall worke of his doctorall office , to reueale the will of his father . and io. 1. 18. no man hath seen god at any time , the onely begotten sonne , which is in the bosome of the father , hath declared him . the power also and grace , whereby he wrought miracles , was not from beel-zebub , but from heauen . 4. to shew that his office , into which he was now entred , was and is to open heauen again for vs , who by sinne had shut it against our selues ; he hath made our way vnto y e throne of grace . and thus this second adam standeth in opposition with the first ; he shut vs out of paradise : a token that we were shut out of heauen : but this lets vs into the paradise of god againe . the heauens are opened by his passion , not by his baptisme , heb. 10. 19. they are opened by his death as by a common cause , which must be specially and singularly applied , and that is by baptisme : therefore it is said , rom. 6. 3 , 4. we are baptized into his death ; that is , to haue benefit by his death . 1. note hence , that christ by fulfilling all righteousnesse , hath set heauen open vnto vs , and consequently , the iustification of a sinner , is not onely by the obedience of his passion , but also by his actiue obedience in fulfilling the law : for , 1. the whole summe of the law , is , to loue god with all the heart , &c. which if we performe not in our selues , or in christ , then the whole law is abolished , whereof euery iot must be accomplished , math. 5. and christ came not to destroy the law , but to fulfill it . 2. the sanction of the law ( cursed is euery one that abideth not in all things ) cannot be auoided , if all those things be not done in our selues or our surety . 3. there are two parts of iustification : 1. remission of sinne , which is by the blood of christ , which takes away all sin . 2. imputation of christs righteousnesse : neither can the one stand without the other , as 1. cor. 5. 21. hee hath made him sinne that knew no sinne , that we should be made the righteousnesse of god in him. and this meetes with their maine obiection , that when sin is taken away , the law is fulfilled , and the sinner acquitted and iustified : for that is not true ; for a sinner is not iustified when sinne is abolished , vnlesse iustice be added . sinne must be couered indeed , but that is but fulfilling of halfe righteousnesse , vnlesse righteousnesse be imputed , rom. 4. 25. he was deliuered for our offences , and was raised againe for our iustification : where iustification is farre more then remission of sinnes . 4. the words of scripture are plaine , rom. 5. 18. by the obedience of christ many are made righteous : and 10. 4. christ is the end of the law for righteousnesse ; and not only to remoue vnrighteousnesse . as for all those places , wherein it is said , that christ hath purged all sinne with his blood , &c. they are to be meant exclusiuely , in respect of the blood of beasts or any meritorious workes of men out of christ , but not to exclude the meritorious actiue obedience of the sonne of god. 5. hee that is circumcised , is bound to keepe the whole law. obiect . that was to make him a fit sauiour . answ. no , but that hee might redeeme them that were subiect to the law , and that they might receiue the adoption of sonnes , vers . 5. hee speakes plainely of christs actiue obedience . we will conclude with bernard , totus mihi datus , totus in meos vsus expensus est . when i can haue too much of christ , i will renounce his actiue obedience ; but if by fulfilling all righteousnesse , he hath opened heauen , i will lay fast hold vpon all his righteousnesse to bring mee thither . secondly , hence wee note what we are to thinke of the doctrine of christ , who came from heauen , and spake from heauen . heb. 1. 1. in these last dayes god hath spoken to vs by his sonne , and therefore our meanes of saluation are great and glorious ; the onely begotten son , which is in the bosome of his father , hath reuealed the fathers will vnto vs. naturall light hath manifested much of god to many men ; supernaturall light hath made him more manifest , both by the deliuery of the law , and the promises of the gospell concerning christ to come , whereby the iewes saw god after a sort through the vaile of types and shadowes , but did not see him clearely and perspicuously , till christ was manifested in the flesh , who was in his person the brightnes of his fathers image , and in his office the chiefe doctor and teacher of his church . whence it followes , heb. 12. 25. that if they escaped not , who refused him vvhich spake on earth , much lesse shall we , if we turne from him that speaketh from heauen : and 2. 2. if the vvord spoken by angels was stedfast , &c. how shal we escape , if wee neglect so great saluation , which was first begun to be preached by the lord , and is confirmed to vs by them that heard him ? obiect . oh , if we should heare christ speake from heauen , wee would obey . answ. the doctrine that we bring , is from heauen , heauen opened it selfe to giue confirmation to it , the same it is which christ taught , which the apostles receiued from him , and we from them ; and of vs , holding our selues to the apostles doctrine , our sauiour saith , hee that heareth you , heareth mee . with how great danger therefore doe men refuse and turne away from our doctrine ? how shall they escape , that refuse doctrine from heauen ? a iust thing it is , that they be giuen ouer to satanicall and hellish delusions , who refuse doctrine from heauen . 3. this opening of heauen being a signe of that which christ had done , affoordeth speciall comfort to all the members of christ , in that heauen being shut against vs by our sin ( for into it shall no vncleane thing enter : ) christ hath set the gate of it open vnto vs againe ; hee hath made a way , and as it were a thorow-fare betweene heauen and earth . by him ( saith the apostle ) all things in heauen and earth are gathered into one , ephes. 1. 10. and col. 1. 20. he hath reconciled to himselfe through him all things , which are in earth and in heauen ; that is , all elect and beleeuing men on earth , and the blessed saints and angels in heauen : and this followes , that in the former verse , where christ is called the head of all things ; being the head of his body , hee hath made a passage both for himselfe and his members . how doth christ open heauen for vs ? oh that we could see such a sight ! christ openeth heauen : 1. by the merit of his obedience vnto the death ; so saith s paul , col. 1. 20. by the bloud of his crosse he hath set at peace all things . meditate on his death . 2. by the donation of his spirit , who worketh faith in the heart of gods child ; which is as an hand wherby christ with all his benefits is receiued , and a mouth whereby he is eaten ; so is it an eye cleered to see thorow the clouds god sitting in his glory , vpon the propitiatorie and mercy-seate , and sometimes vpon the throne of his iustice . heb. 11. 27. by faith moses departed egypt , and feared not the fiercenesse of the king , but endured as one that sawe him that was inuisible . by faith henoch walked with god , hee had him euer in his eye , heauen was euer open and vndrawne vnto him . iose●h saw on the throne of his iustice , and said , can i sinne and doe this great wickednesse against god ? thus the godly in this life haue heauen after a sort opened , so as they haue god euer present with them . steuen being full of the holy ghost , saw heauen open ; get faith , and thou shalt see it open too . 3. by the benefit of his intercession , ioh. 17. father , i will , that where i am , they also be to behold my glory . now he was heard in all that he prayed for , so as by vertue of the merit of his intercession , all the elect shall be gathered in soule and body into heauen after this life . this same key openeth heauen to our prayers , and persons . heere is the comfort of the godly , that whereas the first adam hath shut heauen on them , and set hell wide open , and armed all the creatures against them : this second adam hath opened heauen againe and reconciled all things ; there is now passage from man to god , from earth to heauen , by the prayer of faith : and betweene god and man , while hee heareth prayer and bestowes heauenly blessings : a passage for the spirit , and for gods helping hand in trouble ; there is a beaten way betweene heauen & earth , in which gods angels are continually mouing as diligēt ministers to the heires of saluation . here ye may see iacobs ladder , which reacheth from earth to heauen , on which the angels are continually ascending and descending : this ladder is christ himselfe , who by his humanity toucheth earth , and by his diuinity reacheth vp to the heauens , and so hath made heauen & earth meete together . and as this comforteth vs through our whole life , so especially in the houre of our death it is of exceeding vse ; then happie is he that can see the heauens opened by christ for him , as steuen did ; he shall lay himselfe downe in rest and assurance , that though his body shall be inclosed in the earth for a time , yet his soule shall ascend to god , and both soule and body in the iudgement day shall partake of the glory , vnto which christ the head is already ascended ; and the same power , which made the heauens themselues now at his baptisme set themselues open to strengthen & encrease the grace of his saints , shall then set them wide open to confirme them for euer in glory . and iohn saw the spirit of god descending like a doue , and lighting vpon him . sect. 7. this is the second diuine testimony , whereby god the father would make euident to all the world , that christ the sonne was the messiah , anointed with the gifts of the holy ghost for this purpose : where , for the meaning of the words , must be knowne ; 1. what is heere meant by the spirit of god. 2. how the spirit could descend , or be seene so to doe . 3. the manner of his descending , like a doue . 4. why hee lighted vpon christ. 5. why it is said , iohn saw all this . 1. by the spirit of god is meant sometimes the whole essence of the god-head , as it is common to all the three persons : as ioh. 4. 24. god is a spirit . somtimes the gifts and graces of the spirit , as luk. 1. 15. iohn was filled with the spirit ; that is , spirituall gifts , by a metonymie of the cause for the effect . and act. 6. 5. steuen , a man full of faith and the holy ghost . somtimes the third person in trinity , as 1. ioh. 5. 6. and that spirit is truth : and thus is the word here vsed ; not the gifts and graces of the spirit , nor taken essentially or commonly for the whole trinity ; but personally , for the third person in trinity , who is distinct from the father and the sonne , equall vnto the father and the sonne , and the same god in nature and essence with the father and the sonne , though not the same person . and the third person is called a spirit , because he is that essentiall vertue , proceeding and as it were spired or breathed from the father and the sonne ; or from his effect , who bloweth where he listeth , and inspireth holy motions and graces into the hearts of the elect . 2. how can the holy ghost be said to descend , `who is god omnipresent , and filling heauen and earth ? psal. 139. 7. whither shall i goe from thy spirit ? answer . true it is , that this descending of the spirit , was a locall motion from heauen , where it was opened , vnto earth to the very head of christ , and yet wee may not conceiue any locall motion in god or any of the persons : but in one word , the signe or siymbol wherein the holy ghost pleased to testify a speciall presence or efficacy , doth take the name of the thing signifiyed ; the doue , a signe of the spirit is called by the thing signified , the spirit it selfe ; not that the blessed spirit was changed into a doue or any similitude , ( whose nature were it not immutable , he could not bee god : ) but because it pleased him , retaining his owne vnchangeable nature , to appeare vnder this forme and likenes : and thus iohn also , seeing this shape and appearance descend frō heauen , is said to see the spirit which is inuisible ; the doue signifying , called y e spirit , signified by a figuratiue kinde of speech , common in the scriptures . the ark was called the glory of god , because it was a speciall signe of it . three angels came to abraham ; one of them , seeming to be more glorious then the other , is called by the name iehoua ; a name proper to god , and not agreeable to any angel , further then he representeth the sonne of god as that did . the right interpretation and vnderstanding of such phrases , would cut off infinite quarrels about the reall presence , which is onely held vp , because by this same figure the bread signifying is called the body signifyed ; which if it necessarily imply a change of the bread into the very body of christ , then because the spirit of god is called a doue , hee must necessarily bee turned into a doue , & of a creating god become a creature ; which is high blasphemy . 3. the manner or forme of the spirits descending , was in the shape of a doue . quest. whether was this a true materiall doue , or an appearance of a doue only ? answ. it is enough to conceiue the presence of the holy ghost vnder the forme of a doue , and it is no article of faith whether it was or no : but yet i thinke it was a true reall body and corporal doue ; 1. because luke addeth ( in a bodily shape ) implying that there was a body . 2. because none of the other signes were imaginary or appearances , but reall things : whence some of the fathers conclude , that it was as true a doue , as the spirit was a true spirit . obiect . but if it were so , how came it into heauen ? answ. he that created of nothing all things , created it at this time , not for common vse , but for this vse and purpose ; which when it was accomplished , hee could bring it to nothing , or resolue it into the first matter whereof it was made , as it was with those bodies in which the angels appeared . obiect . but the text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a doue ; therefore it was but a similitude , and appearance , not a true body . answ. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the doue , but to the spirit , who manifested his presence in this likenesse . 2. the phrase doth not alwayes note likenesse and similitude onely , but verity and identity , as ioh. 1. 14. wee saw his glory , as the glory of the only sonne of god ; and phil. 2. 7. christ was in the shape of man , and like man : shal we thence conclude , that he was not a true man , but one in appearance onely ? why did the holy ghost appeare in this shape ? for sometimes hee appeared in mighty winds , as to the apostles ; sometimes in burning fire , wherein he seemes to be contrary to himselfe . these diuers symbols and testimonies of the presence of the spirit , argue diuers , but not contrary effects ; all of them his wisedome made choyce of , according to the occasion and present vse . there was great difference betweene the ministery of christ , and moses ; betweene the law , and the gospell , and accordingly the spirit manifesteth himselfe . the law was confirmed with terrour & feare ; but to ratifie the gospel , the spirit appeares in the shape of a doue . act. 2. 2. hee is noted to come like a mighty rushing winde , to shew the mighty power of the gospell in the ministery of the apostles , who were now to bee sent out : so in the shape of tongues , to shew the vtterance giuen by the spirit to the apostles : in the shape of clouen tongues , to note the variety of tongues and languages , wherewith they were indued : in the shape of fiery tongues , to shew the fruit and efficacie of their ministery and doctrine , which should bee as fire to seuer betweene drosse and pure metall . so heere the spirit would appeare in the shape of a doue , to note , 1. what kind of spirit christs was : 2. what kind of gifts they were , which were collated and bestowed vpon him : and 3. what was the fruit of those gifts . for the first , in the doue obserue two things : 1. of all fowles it is the most mild , without gall . 2. it is most innocent and harmlesse , not rauening and hurtfull . which signifieth , that christ should be indued with a mild , meeke , and gentle spirit : so it was prophesied of him , isa. 42. 2. that he should not cry nor lift vp his voice in the streets , a brused reed hee should not breake ; and how it was accomplished , the whole story of the gospell witnesseth , math. 12. 19. so also , that he should be most innocent , blamelesse , of a most pure spirit : in him was no guile , no deceit in his lips . who could accuse him of sin , being the spotlesse lambe of god ? 2. as the doue hath many excellent properties ; patience , simplicity , sincerity , tendernesse to her young , faithfulnes to her mate , &c. euen so god the father hath fitted christ with all profitable and necessary gifts ; humility and patience , holinesse and integrity , loue and tendernesse , constancy and diligence in working out the good of his members . 3. the fruit of these gifts is the appeasing of his fathers displeasure , conceiued against the sinne of man : for looke as the doue which noah sent forth out of the arke , returning with an oliue branch , which argued the ceasing of the deluge , brought newes that gods wrath was now asswaged and decreased with the waters : so the spirit of the lord is vpon christ in the form of a doue , sending him out to preach the acceptable yeere of the lord , and good tidings of liberty to captiues , & the opening of the prison to them that are bound , forgiuenesse of sin , and conferring of grace , & life , &c. isa. 61. 1. now this being the end of the spirits appearing in this shape , separating and sending christ to his ministery , & that onely for this time , and not reserued out of this time and vse , it is not now lawfull for any man to represent the holy ghost by this shape , or make an image thereof : for this is to make an idoll , as the papists doe , not onely in this , but in painting god the father like an old man , because he is called the ancient of dayes , dan. 7. 22. both of them flat idolatry . god is aboue his law , if he make shapes , cherubs , or bodies , it is iust because hee doth it : but wee are borne vnder the law , which expresly forbids the making or hauing of any image of god in any vse , or any at all in religious vse , and enioynes vs to worship god in spirit and truth , onely in the image of his sonne . and it will strongly follow , that if wee may not reserue the shapes which god himselfe hath vsed to manifest his presence , much lesse vpon any colour , any images or idols deuised and beautified by idolaters , abused in times past , and in present , and for time to come , subiect to be abused to the maintenance of idolatry . heere come all popish pictures to bee defaced , whose idolatry is as grosse as euer the heathens was : a lamentable thing , y t any christian can feed and please his senses in the cōuicted instrumēts of gods dishonour in so high a kinde . a chaste heart will make a chaste eye . the 4. point is the spirits descending vpon christ , for these reasons : 1. to shew that christ was set apart to his great work , not onely by the ministery of man , but by the holy ghost . 2. that hee was now endued with gifts fit for such a worke : for this was the vnction or anoynting of christ to bee the king , priest , and prophet of his church , as isa. 61. 1. the spirit of the lord is vpon mee , hee hath anoynted mee to preach . obiect . but christ was filled with the holy ghost from his infancy . answer . he was endued with such a measure of the spirit , as was fit for his priuate estate ; yet now entring vpon a publique office , and a worke after a sort infinite , he needeth more grace , and receiueth according as his calling required . obiect . but then christ had imperfection in him , if hee wanted some grace . answ. it implies a degree , but not imperfection : hee was perfectly graced so farre , as his youth and priuate estate required , yea , as much as that was capable of ; it being with him as with the saints in heauen , among whom are degrees of glory , but not want nor imperfectiō . and 3. to shew that the spirit did perpetually rest with christ , therefore ioh. 1. 32. the spirit abode vpon him . this was prophecied , isa. 11. 2. the spirit of the lord shall rest vpon him , the spirit of counsel and vnderstanding , of wisedome and strength , the spirit of knowledge , and the feare of the lord. obiect . but the spirit of god dwels in the elect , therefore this was no priuiledge . an. neuer did or can the spirit rest with saint or angel , as hee did with christ. 1. in respect of his humanity , the spirit is euer with that , working in y t nature all diuine vertues , graces , & glory , both in nūber & degree perfect , as fitting the head ; wheras the members haue some , not all , and in some small degree , not in all perfection of degrees , as hee was , being anointed with y e oyle of gladnes aboue al his fellowes . 2. in respect of his deity , the spirit , the third person , is perpetually present with the son , as ioyned vnto him in the admirable vnity of one & the same nature ; yea , so ioyned , as he proceedeth from the son as frō the father , and hath his subsistence from the son , as frō the father , by the vnspeakable cōmunication of one and the selfe-same nature . in which respects , the spirit neuer lighted , nor did rest with any but with iesus christ alone . 4. some adde a fourth reason of the spirits lighting on christ : not only to designe christ , but to distinguish him by an apparent signe from iohn , lest any should thinke that the voyce following , this is my well-beloued sonne , was vttered of iohn , and not of christ himselfe . the fifth point is , why it is said that iohn saw all this : this was , 1. that the word of the lord might be accomplished , who had promised iohn , that he should certainely know christ by this signe , ioh. 1. 33. 2. that iohn might beare record of the trueth heereof , not onely in his age , but to all succeeding ages : so it is said , ioh. 1. 32. iohn bare record , saying , i saw the spirit , &c. hence was it , that it did so openly appeare , because it was not onely for christ , who as hee was man , and had taken vpon him our infirmities , had need of assistance , but for iohn also , and the people of god : see iohn 12. 30. 1. note , that the spirit of god is no quality or created motion in the minde of man : for then hee should not exist without the mindes of men , ( for the accident cannot be without the subiect , to which it cleaueth : ) and much lesse could the spirit appeare in a visible and distinct forme , as he did heere , and in the feast of pentecost . 2. hee is here a distinct person from the father and the sonne , and yet ioyned with the father and the sonne . 3. he is called god. act. 5. 3 , 4. to lye to the holy ghost , is to lye vnto god : and 1. cor. 12. 11. hee giueth gifts to euery one according to his will , as heere hee anointeth christ the head , & consequently , is the author of all good gifts with the father of lights , and not the gifts themselues . 2. note , as christ was set apart both by the ministry of man , and by the spirit , by the visible appearance of which , god would manifest , that hee was fitted thereunto : so in all those that are set apart by man to the ministry , must be an apparant descending of the spirit , though not in visible shape , yet in euident gifts and graces . the reason is sound : if christ himselfe must not take this honour vpon himself , but the spirit of the lord must be vpō him to preach , much more must it be so with those that come in his name . adde hereunto these arguments : 1. if god , when hee had set down the frame & parcels of the materiall tabernacle , did set apart a bezaleel , and fill him with the spirit of god , in wisedome & vnderstanding , in knowledge and all curious workmanship , and ioyned an aholiah vnto him , into whom he put wisedome , to make al after his draught , exod. 31. 3 , 6. and , if when salomon is to build the material temple , he must haue his hiram sent for , a man full of wisedom , vnderstanding , and knowledge to work all manner of worke in brasse , 1. king. 7. 14. much more the true salomon , in building his spiritual temple , makes choice of men filled with the spirit , &c. 2. if the prophets & apostles performed euery thing by vertue of their extraordinary calling by god , then must pastors & teachers also , by vertue of their ordinary calling by god : they spake & wrote , as they were moued by the holy ghost , 2. pet. 1. vlt. they reuealed and fore-told things by the spirit , 1. pet. 1. 10 , 11. the spirit of christ in the prophets , searched and signified the time , and passion , & glory of christ : the spirit was promised to teach the apostles what to speake , and to leade them in all trueth , ioh. 14. yea , the spirit shall teach you in that houre , luk. 12. so must we be furnished by the spirit to our duties . 1. cor. 17. 7. the manifestation of the spirit is giuen to euery one to profit withall , to one a word of wisedome , to another a word of knowledge . whence the spirit is said to send pastors , act. 20. 28. pastors at ephesus were made ouer-seers by the holy ghost ; because he fitteth them to the church , and commendeth them by gracing them to the vse of it . 3. this sitting of the spirit , giueth a mans selfe much comfort : 1. that hee is lawfully called of god , who sendeth not his message by the hand of a foole , ( for this is as he that cutteth off the feet : ) but he sendeth a learned tongue , an ezra , an apollos , mighty in the scriptures . this was signified by the consecration of aaron and his sonnes , who must be , 1. washed , purged from whatsoeuer might blemish their calling . 2. arrayed with new garments , signifying their furnishing , and instructing with graces , of wisedom , knowledge , &c. 3. perfumed with a sweet smell of the holy oyle , noting the sweetnesse , the sweet sauour by holy doctrine and life , which they were to diffuse into the church . this when it was done , then were they set apart by the lord , and not before , leu. 8. 3. 2. that god , who hath graced him , will protect him , and carrie him thorow the troubles of his calling , which satan and the wicked of the world ( whom hee is to encounter with ) will raise against him : which promise of speciall protection , while the sonnes of sceua wanted , satan ( who easily spied their want of commission ) mightily preuailed against them , act. 19. 3. that god will blesse his labour , and the workes of his calling , and make it powerfull and fruitfull , because it is his owne worke ; whereas such as haue not their commission sealed from the lord , finde not their sacrifices burnt by god , but often labour all day and night , and catch nothing . a caueat not to runne vpon mans calling without gods , as the false apostles did , against whom the apostles opposed themselues : see that the chiefe bishop of soules send thee , that he hath laid his hands vpō thee , that hee hath bid thee receiue the holy ghost ; as for the order and ordination of the church , it is onely a manifestation and declaration of him , whom god hath fitted . let euery minister be able to say as christ himselfe did , isa. 48. 16. the lord god himselfe , and his spirit hath sent me , namely , to declare what cyrus in his time was to performe to the church . and here he that would haue good and assured comfort of his commission , must examine what kinde of gifts they be which he hath receiued of the spirit : for they be of two sorts : 1. common to good and bad , as those of knowledge , tongues , interpretation , eloquence , to which if working of miracles ( if a man haue no more ) were added , while he might much benefit others , himselfe might remaine a reprobate . for , saul and iudas had the spirit of god. 2. proper and peculiar to the elect , as iustifying faith , true loue , inuocation , repentance , vnspeakable groanes , and mourning of the doue , innocencie , meeknesse , sinceritie , and such like testimonies , that god hath sent the spirit of his sonne into the heart , purifying it , making it cry abba father . these are gifts worth hauing , making all the former not onely profitable to others , but truly comfortable to himself , and acceptable to god. now shall a man speake powerfully , feelingly , and conscionably , and resemble those holie men of god , who wrote the scriptures , in interpreting thē ; they shall speake and do as they are moued by the holy ghost ; men shall perceiue , and after a sort see a fiery tongue vpon their heads ; such shall be the efficacie and power of their ministerie in separating the precious from the vile . 3. note , wheresoeuer the spirit descendeth on any christian , it descendeth like a doue , that is , maketh a christian resemble the doue . whence it is , that the holy church or company of beleeuers is called by christ , his doue , cant. 2. 14. 1. because the same sweet oyntment ( as that of aaron ) runnes downe from the head to all the mēbers : the same graces , which this spirit in the shape of a doue did fill christ withall aboue measure , hee doth also bestow in measure vpon christians : thus are we said to receiue of his fulnesse . a fountaine sends the same water into the streames that it self hath . 2. the spirit of god is euery-where like to himself , both in the head and members , as the same iuyce is in the roote and branches , in the tree and fruites : looke what were the fruites of the spirit in christ , the same also are in the members , gal. 5. 23. to examine whether we haue receiued this spirit or no , by the properties of a doue . 1. meeknesse is an essentiall mark of one of christs doues , and on whom the spirit of christ is descēded , as himselfe witnesseth , learne of me , for i am lowly and meeke : 1. he in heart neuer conceiued fierce or reuengefull thought . 2. in word , being reuiled , he reuiled not againe . 3. in action , hee was led as a sheepe to the slaughter , and was dumbe before the shearer , 1. pet. 2. 23. moses was the meekest man on earth , but not like him . if any be a rough esau , of a froward and peruerse disposition , the spirit of christ hath not sate and lighted vpon him : for , in the kingdome of christ , the lyon and the lambe shall feed together . let vs therefore put on , and decke our selues with meeknesse , col. 3. 12. a most beautifull grace , much set by of god. how glorious a sight was it , and how delightfull to god his father ( as the voyce witnesseth ) when the doue sate vpon christ ? and euen so the apostle commendeth this grace to women , as a most precious garment to set them out to god , and make him set by them , as their most costly garments doe set them out to men : neither is it a garment proper to the women , as distinguishing the sexe ( which the cloathing of our bodies doe or ought to doe : ) but the condition between a naturall and spiritual man , an old and new creature : for this makes difference before god , when none is betweene male and female . and though we take little notice of a meeke-hearted christian , yet god doth so account of it , as he doth denominate the righteous by it , and maketh it a speciall title of the iust , zeph. 2. 3. seeke the lord , ye meeke of the earth : as though none were fit to seeke him , and he would be found of none else . a second qualitie of those , on whom the spirit is lighted like a doue , is simplicitie , innocencie , commended to vs also by christ , be wise as serpents , but innocent as doues ; enforcing it plainly to be a qualitie of those who are baptized with the spirit of christ : to which purpose he knitteth these two together , cant. 5. 12. and 6. 8. my doue , my vndefiled . elsewhere he calls the church faire as the sunne , pure as the moone , the lords holy ones , vndefiled in their wayes , saints , pure ; not only in regard of their iustification by the bloud of christ clensing them from all sinne , but also of their endeuour in sanctification . these doues of the lords culuer-house are cleane fowles , not of the vncleane birds , vultures , crowes , and hawkes that can smell a carrion a farre off , to flye to it , and feede vpon it : the spirit neuer tooke such a shape . let vs be carefull of our wayes , not to foule our selues with sin , which is the most filthy vncleannes : but rather when the spirit sate vpon christs head , make knowne that it sate like a doue on our head , by purging our selues , euen as he is pure , 1. ioh. 3. 3. as it is a marke of our adoption in that place . he is not capable of any grace , that endeuoureth not in this : wil the spirit of god dwell in a stye ? or will hee powre his gracious liquors into fustie and filthie vessels ? what may wee thinke the hire of those that moyle themselues in all filthie lusts , and tumble like swine in their sinnes , and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world ; seeing god is good to none but the pure of heart , heareth none pray but such as lift vp pure hands , accepteth no seruice but a cleane offering and from a cleane offerer , admitteth none to the blessed vision of god , but the pure of heart , and much lesse to stand in his holy place , but hee that is of innocent hands , and a pure heart ? psalme 24. 3. what other spirit hath lighted vpon them , then the spirit that beareth rule in the world ? the spirit of lying , railing , swearing , slandering , hath light vpon their tongues : the spirit of reuenge , wrong , and wickednesse vpon their heads : the spirit of fornication , vncleannesse , wantonnesse vpon all their parts and members : and the spirit of errour , delusion , & desperate impenitency hath settled vpon their hearts : all this , because they haue grieued this holy spirit , and made this doue betake himselfe to his wings , and left them to bee haunted with an euill spirit , as saul was , when god had forsaken him . a third quality of such on whom this spirit of christ hath lighted , is chastity , sincerity and singlenesse in heart and life , in body and soule : the doue is a most chast bird , truly keeping her to her mate ; and this is required in all the members of the church , cant. 4. 1. thine eyes are like the doues , that is , single , chast , beautifull . this eye of faith beholds christ and him alone , acknowledging all perfection of beauty and sufficiency in him : it keepes the heart into him alone in the purity of his worship ; it keepes the affections vnto him as the chiefe of ten thousand : it watcheth against all vnchast lusts , and abandoneth all vnlawful , strange , and stolne pleasures , called in 1. cor. 7. 34. the holines of body and spirit . of spirit , when it is not tempted to vncleannesse ; or being tempted , yeeldeth not ; or hauing yeelded , reneweth it selfe to repentance . of body , when , as a fit instrument to a chast soule , it neuer exciteth , nor being excited , executeth vncleannesse . whence it followeth , that those that goe a whoring from god , as all idolaters that seek to many louers ; or are bawds to their owne lusts and sinfull pleasures of any kind , or prostitute their bodies to any vncleannesse ; or their members as seruants of vnrighteousnesse , are not possessed with the spirit of christ. idolatrous eyes , adulterous eyes , couetous eyes , euill or enuious eyes , blind eyes , or wanton eyes , are not the eyes of doues . a fourth quality in isa. 60. 8. is this , they al fly to the church of god , and ioyne together in his pure worship . who are these that fly like the doues to the windowes ? a prophesie of the gentiles conuerted , that shall in such flockes come into the church , as if a whole flight of doues driuen by some hawke or tempest , should scoure to the columbary , and rush into the windowes . the church is compared to gods culuer-house ; thither the doues fly together , feed together , roost together : which signifies the communion of saints , who are of one heart and soule , and which worship god purely with one shoulder : it is no receptacle of eagles and rauenous birds , which deuoure one another : and the reason is , because the spirit lighting vpon christians , tyes them together with fast bands of peace , called the bond of the spirit . and hence it followeth , that whosoeuer neglecteth the ministery , which is the chariot of the spirit , the spirit lights not vpon him : whosoeuer ioyneth not in this society of saints , and carryeth not himselfe as one liuing with other the children of god , vnder the same roofe of one father , he hath not the spirit of god , and consequently is none of his . what may wee thinke of him that is an enemie to the church , that malignes the members of it , that opposeth the pure worship and worshippers , that flies from the culuer-house , but to be an vncleane bird , no doue ? this is one speciall note of the presence of the spirit , which i would not omit , because many may come to see themselues better by it . vers. 17. and lo , a voice came from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . sect. 8. here is the third sensible testimony of christs most solemne setting into his office , and that from heauen also , as the other were , and that by an audible voice : wherein are two things ; 1. the circumstances , three : 1. whose voice it was , the fathers . 2. the place whence it came , from heauen . 3. the manner , it was a sensible and audible voice . ii. the substance , in which are three particulars : 1. that christ is the sonne of god : to note the relation between god and christ. 2. that hee is his beloued sonne ; to note the neernesse of that relation . 3. the fruit of it , in whom i am well pleased . 1. the person whose voice it was , is god the father : for he saith , thou art my beloued sonne . euery testimony receiues validity and authority from the testator , therefore this must needs be sound and good . god had giuen testimony to christ by many famous men , euen all the prophets , and now lately by iohn baptist , who was greater than a prophet , that christ was greater than he ; yea more , had giuen testimony of him by a multitude of heauenly angels , luk. 1. 30. and 13. but not content with all this , he giues from heauen his owne testimony of him . 1. to strike vs with reuerence in receiuing this testimony , which hath this priuiledge aboue other parts of scriptures , that it was vttered by gods owne mouth , not by men or angels . 2. to confirme vs in the truth of the testimony , proceeding from him who is prima veritas , truth it selfe ( not onely true ) in his essence , and much more in his words and workes , who cannot bee deceiued , nor deceiue vs. 3. to shew the necessity of beleeuing this testimony , being the first and onely principle in christian religion , without which foundation laid , can bee no religion , nor saluation , as we see in the iewes and turkes : that we might more firmly beleeue in the sonne of god for life , gods owne mouth testifieth so honourably of him . 4. that such a glorious commendation of this testimony might stir vp our best attention and affections in the vnfolding of it , wee haue heere the word of a king , which was neuer stained , and that not vttered by any herald , or a lord chancellor , but from his owne mouth , which carryeth more waight with it : if god speake , woe to him that heares not . 2. the place whence , from heauen : for these reasons : 1. for more authority to the person of christ , whom god from heauen doth honour : and if god thus honour him , how ought we to honour him ? 2. pet. 1. 17. hee receiued of god the father honour and glory ; when there came such a voice to him from the excellent glory , this is my beloued sonne : which was verified not onely in the time of his transfiguration , but here also . 2. because the testimony containes the summe of the whole gospell , to declare that the doctrine of the gospell , which christ deliuered to the world , was from heauen , because god from heauen so testifieth it to bee : wherein it differs from the doctrine of the law , which although god renewed from heauen in the tables of stone , yet was it written in the heart of man by nature ; so was not the gospell : but as after y e fall it was immediately deliuerd by god to adam in the promise : so here , by the same voice from heauē confirmed to be diuine & heauenly . 3. in respect of vs , that wee should more carefully attend to the testimony it selfe , proceeding from the excellent glory , and that from the mouth of the god of glory , sitting in his chaire of estate , seeing the word of a king in that place is more regarded . the contempt of the law , giuen vpon mount sinai , in the hand of angels , was required at their hands : how shall they then escape , that despise him that speaketh from heauen ? hebr. 2. 2 , 3. the law being transgressed , the gospell from heauen moderateth and pardoneth a man : but the gospell frō heauen being despised , what can pleade for him ? 4. to shew the extent of the gospell , that it is to bee preached , and binds to the faith of it all the people vnder heauen : and herein it was not to bee inferiour to the law , which god would haue acknowledged his owne by vttering it from heauen , and that not before he had sent moses downe , lest it should haue been thought to be his , although it was so loud and piersing , as it could not possible bee but diuine , not humane . 3. the manner of the testimony , by an audible and sensible voice : how the father vttered this voice , is needlesse to enquire , seeing we know , that he who made the tongue , can either speake without a tongue , or by secret inspiration and reuelation , as to isaiah , 2. king. 20. 4. or frame a tongue and organs of voice at his pleasure , to vtter and make knowne his will and good pleasure to his creatures : or speake by creatures , as angels in humane shape , or other creatures , sensible as baalams asse ; or insensible , as the bush of fire . it is much more material to enquire into the end and vse of it , which was , to make the sonne of god knowne vnto the world , that the faith of men might be fixed on him for saluation . hence note , in that the lord from heauen teacheth by voice , his wonderfull care , that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation : he had taught them and vs before , by the sense of sight , seeing the heauens opened , and the spirit visibly descending ; and now hee teacheth the eare by a voice : for , he knowes our dulnesse , security , slownesse of heart to beleeue , and applies himselfe euery way to helpe vs : hee setteth out his glory by his workes and creatures , he addeth his word confirmed by many powerfull miracles ; to his audible word he hath annexed his visible word the sacraments ; hee hath set vp a constant ministery in his church , and euery way fitted it to the edification of his people , so as he may now say , what could i doe more for thee , o israel ? is god thus carefull of our profiting euery way ? then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation ? in which regard it had beene good for many a man , that god had neuer made his will knowne to him , that he neuer had heard the word , or receiued the sacraments : for , all tends but to his deeper condemnation , because of his neglect and formall vse . when our sauior said of iudas , it had bin good for him he had neuer bin borne : did not hee in effect say the same , it had bin good for him he had neuer bin a disciple of christ , neuer had heard christ , or preached christ , because the more excellent meanes he had , the greater was his sin and iudgement ? againe , hereby god cleareth his righteous iudgement , in the iust damnation of the wicked and vnbeleeuers : o israel , thy destruction is of thy selfe : say not , what can i remedy it if god will not saue me ? nay , what can god do more then he hath done ? he hath giuen thee strong and excellent means , & preached the gospell from heauen by his owne mouth , and sent it to all nations vnder heauen in their owne language , in an audible and intelligible voice : if thou wilt now wilfully refuse the meanes , thy blood be vpon thy owne head , that which will dye , let it dye ; thou art in the sea of thy sins , ready to bee drownd , good helpe is offred , but thou refusest it & must dye in thy sin : thy case is that of ierusalem , how oftē would i haue gathred thee , and thou wouldest not ? 2 note , that it is gods pleasure that wee should bee taught the matter of saluation by voice , and attend to that : here was a visible openning of the heauens , a glorious presence of the spirit in the shape of a doue resting on christ : but when the lord will haue christ published and proclaimed the messiah , this must be done by voice . deut. 4. 12 , 14. thou heardest a voice , but sawest no image , therefore take heede to thy selfe , and corrupt not thy selfe by any image . 1. herein his mercy hath appointed a familiar and fit instruction , meet for our weakenesse , not comming to his church in his owne maiesty . 2. herein he aduanceth our nature , teaching vs great mysteries by such as our selues , sanctifying the tongues of men , and not angels . 3. herein he magnifyes his power , who by so weake meanes worketh saluation : earthen vessels are vsed , that the power may be seen to be of god , 2 cor. 4. 7. the voice of men by gods power conquers the world . 4. hereby he tryes our obedience , whether we vvill yeeld to a vveake voice , vvhereas he might force vs by povver . this makes against the papists position , that images are lay-mens bookes : for 1. the people of israel were as rude and elementary as any , yet god permitted them no such bookes , but straightly forbade it . 2. images are dumbe , and how can they teach ? they haue mouthes , and speake not : if they teach , it must be by an interpreter , and an interpreter can teach better without them . 3. let them be lay-mens books , what doe they teach ? hab. 2. 18. they are teachers of lyes , and zach. 10. 2. the idols speak vanity . if a man would learne lyes , let him gaze vpon these bookes . and 1. whereas bellarmine saith , that the image of god and the holy trinity is a teacher of truth : i answere , the scripture saith it is a teacher of lyes , and so i will proue it . 1. god is a spirit and inuisible : now how can this be paynted or carued ? he that saith hee can do it , must needs lye . 2. god is infinite and incircumscriptible , wants beginning and ending : he that saith he can paynt such a thing , is a lowd lyar : his image or idol is made by man , and moth-eaten , and consumed by wormes and rotten . 3. god is a working act , neuer idle : but the image neuer stirres vnstirr'd : therefore it is a lye . 4. god hath beeing of himselfe , and all things are sustained in him : the image hath being from the hands of man , and is not able to vphold it selfe no more then dagon was , if it bee not strongly vndershored : therefore it is a lye to say it resembles god. 5. it is a lye and idolatry , to conceiue or fixe the name of god vpon a picture , that hath nothing but what man will giue it : and doeth not the lord accuse the israelites by common sense , in the example of one that goes into the wood and hewes a tree , then makes a fire of one end to warme him , and a god of the other to worship ? are there not as good blockes and stones , lying vpon the floore and pauement , as they be that are set vp for idols ? ii. as for the picture of the trinity , which is most horrible idolatry , painting god either a man with three heads ( making him a monster : ) or * the father like an old man with a childe at his knee , and a doue betweene them . bellarmine himselfe fainteth , when he saith , it is not certaine , but an opinion of the church , whether any pictures of the trinity be to be made : and further , that those images must not be multiplied , because they giue occasion of blaspheming . besides , these pictures are as senslesse as wicked : 1. to picture the father , as a man with the whole world in his hand , to note his creation and prouidence ( which the rhemists , in act. 17. 5. commend so highly , as whence the people may take much good : ) is a teacher of lyes , because it restraines creation and gouernment to the father . 2. to picture the father as an old man , and the sonne ( who is as old as he ) like a child , is a lye , and not footed , in the 7. of daniel , where the ancient of dayes is the whole deity . 3. to adde to these two the image of a doue for the holy ghost , is ( as it is said , rom. 1. 23. 25. ) to turne the whole glory of god into a lye , and to transforme most heathenishly the glory of the immortall god , into the similitude of a mortall man , or feathered fowle . 4. if the diuinity can be pictured , then may the three persons : but hee that will say he can conceiue either the trinity , or expresse the diuinity , hee is a lyar ; much lesse carue or paint any thing like them . for the picture of christ : though i know sundry of the learned are of another minde , yet i thinke it neither can nor may be pictured , and the reasons to the contrary are none , or weake : and i haue thought of these grounds , which sway with me till i heare or see stronger : 1. christs diuinity cannot be expressed in an image , and it is dangerous in a picture to separate them which god neuer disioyned : to diuide his natures , sauoureth of the nestorian heresie ; to offer to paint the godhead of christ , as they haue , who to expresse it , haue made a rainebow , &c. this is to fall into the heresie of eutyches , confounding the natures , and circumscribing the godhead ; both wayes it must be a lying image , no way speaking trueth . 2. make an image of christ , as man , it is but of his bodily shape ; and as ( d. fulke saith ) an image of his bodily shape , is no more his shape then another mans : make such an image , and what difference betweene his & the thiefes that was crucified with him ? 3. the scriptures , which speake so much of his doctrine , workes , and all other circumstances , speake not a word of any lineament and portrayture of his body , wherein gods wisedome preuented the true painting of his body , which if any goe about to doe , it must be a lying image . 4. hee neede not be painted on a table , being so liuely described in the word and sacraments , and crucified before our eyes ; there is the length of the lord , there is the crucifix ; and in euery christian thou hast an image of christ : looke vpon him and loue him , for the image hee beares of christ. 5. such a picture or image cannot safely be made , in respect of the dignity of the person , whose very humanity in composito , as vnited vnto the deity , is to be adored & worshipped aboue all men and angels : for it is a true position , totus christus adorandus . and i maruaile the more , that p. martyr , so iudicious a diuine , and learned , should permit the painting of christs humanity , and yet afterwards confesse how prone the men of our age are vnto idolatry , that they adore stockes , stones , reliques of saints , reuersions of the sacrament , &c. bow downe before them , light candels , burne incense , inuocate and call for that at their hands , which better creatures cannot giue : surely these things stand not well with the former . for images of saints , it is a lye to pray to them in earth , that are in heauen , a lye to giue them mouthes , and they cannot speak , eyes and they cannot see . but though we haue not images of god , or christ , or the saints in religious vse , may wee not haue them in ciuill vse , suppose for an ornament or history ? whatsoeuer image hath bin deuised or beautified by idolaters , which hath serued , or may hereafter serue in idolatrous vse , the same we must either destroy ; or if wee reserue them for priuate vse , wee must so deface them , as their honour and good opinion be vtterly laid in the dust . the reasons heereof are these : 1. it is gods commaundement , exod. 23. 4. thou shalt vtterly ouerthrow and breake in pieces their images : and 34. 13. thou shalt ouerthrow their altars , breake their images , and cut downe their groues . deut. 7. 5 , 6. and 25. 26. the images ye shall burne : couet not the gold and siluer , lest yee be ensnared therewith . ezek. 20. 7. let euery man cast away the abominations of his eyes , and defile not your selues with the idols of egypt . if the leprosie had once taken a garment , or vessell , the garment or vessell must be burnt with fire , leuit. 23. 51. which what did it signifie other , then that all instruments of idolatry ( which is a farre more hatefull leprosie then that of the body ) ought to be destroyed , and that wee should haue nothing to doe with them ; but rather then they should remain to be prouocations to idolatry , to burne them with fire ? 2. in regard of the idoll or image it selfe , whether of christ , saints , &c. 1. in respect of what it hath beene : it hath beene an instrument and an obiect of idolatry , a signe of god despised , a conuicted instrument of gods dishonour , an alluring harlot that hath drawne the glory of the creator vpon it selfe . can that man be thought chaste , that cannot forbeare the picture and iewels of an harlot ? for a subiect to keepe a monument of the enemies conquest , argues a treacherous minde . 2. in respect of what images are , mens deuices , not named by any prophet or apostle , but in despight and detestation of them , abominations , ezek. 14. 6. teachers of lyes , dung to god , and so called , such things as ought not to be named among christians . now if an idoll be as dung to god , ought it not to be so to vs ? if god haue polluted them , shall wee count them cleane ? and do we account them dung , when we garnish our best roomes with them ? againe , they be idolothytes , things sacrificed to deuils ; and no corinthian , no christian may eate an idolothyte , for any ciuill vse or commodity : say not then , the creature is good , and beautifull , and vtterly changed in the vse : this plea will not preserue it by the papists doctrine it selfe : for thus the rhemists ( in reu. 2. sect. 8. ) describe an idolothyte ; though the creature be good by creation , it doth become an idolothyte , and is made execrable by the prophane blessings of heretiques and idolaters . shall not wee yeeld as much ? nay , the image is no creature of god ( though the matter be ) nor good , and therefore by popish doctrine it selfe , we may not reserue it : for aquinas himselfe saith , in rebus infructuosis we may not communicate with gentiles , though in fructuosis we may . 3. in respect of what these images may be : they are snares , and may be the occasions of grosse idolatry to posterity : it is as a iewell borrowed frō egypt , and may in time prooue matter to make a calfe of . it is a ruled case , hee that doth not hinder idolatry when hee may , doth commit it ; qui non prohibet cùm potest , facit , yea iubet ; and hee partakes in idolatry , that rootes not out , where hee may , all reliques & monuments of it . nay , suppose a superstitious person come into thy house so swept and garnished for him , and fall downe , or vncouer his head , or make secret prayers ( as they must by the principles of their doctrine ) to the images thou hast set vp , art not thou now an accessary , nay a principall ? didst not thou lay this snare & stumbling blocke before thy brother ? wa st not thou the bawd to his spirituall fornication ? thou oughtest to haue remoued this stumbling blocke , and gotten the harlot punisht : for the image tempteth to spirituall fornication , as the scandalous presence of a woman doth a light minde to bodily . the law pronounceth a curse on him that layes a stumbling blocke before the blinde . finally , such a one is farre from seeking to propagate the purity of gods worship to posterity . 3. in respect of thy selfe , to shew thy selfe zealous for gods pure worship , and bewray thy vtter detestation of idolatry : thou must destroy euery such agagite , which god hath pronounced sentence of death vpon : shall thy eyes spare , nay , thy eyes feede themselues vpon such brokers of idolatry ? shall thy hands aduance , and thy care beautifie such abetters of superstition ? how doest thou destroy their memory ? dauid would not once mention their names , psal. 16. 4. and how darest thou ? those things , which by our doctrine of homilies and statute-lawes of the land , are swept out as dung out of our churches , how is thy house a little church , if thou there take them vp , and nourish them ? i esteeme them but as an ornament . an ornament is an indifferent thing , and must be ruled by the squares of gods glory , edification of men , thy owne sober and faithfull vse , by vertue of a word : this ornament fights with all these . i honour it not , it is but a picture in ciuill vse . hezekiah honoured not the brazen serpent , which was of an other manner of institution , nor himselfe was in danger so to do : but because there was danger of abuse in others , hee brake it in pieces . againe , to expresse the dalliance of adulterie vpon a stage , is vtterly vnlawfull , by ephes. 5. 4. it will not serue a player for excuse , to say , i haue no purpose to commit the act of adulterie ; therefore hee may bring adulterous dalliances vpon the stage : so this is one of the things which must not bee named , though thou doest not meane to vse it as a popish picture . i may vse the gold of it in some other ciuill vse , why not in this ? i know not whether a man can account it a ciuill vse of an image , though the grosse corruption be taken away , or rather a secret kinde of worship , at least too much reuerence & respect , to set them vp , to cloath or couer them with precious things , to praise the curious workmanship of them , and commend them to others so to bee . secondly , whatsoeuer a man may doe with the gold in other vses , sure i am , the gold of an image is abominable , euen in priuate vse , when the idoll is countenanced and not disfigured . deut. 27. 15. cursed is hee that shall make an image , the worke of the hands of the craftsman , and set it in a secret place : and all the people shall say , amen . thirdly , the iewes might not vse them in priuate vse , but burne them , deut. 7. 25. but yet we , defacing and dismembring the images , may vse the gold , &c. for as augustine , p. martyr , and caluine thinke , that law is iudiciall , though the ground of it be morall , and the vse of it to back the morall . lastly , looke vpon the examples of holy men , after gods example taking away the names of baalim ; iacobs zeale , not onely burning the bodies of idols , but abolishing their eare-rings , which were costly ; elias abhorring baals altar as wel as himself ; iehu destroying not onely baal himselfe , but his temple also , vestry , and all his trinkets ; daniel detesting bels meate , as well as bel himselfe ; ioshua razing all the monuments of idolatry of the canaanites that hee could finde , chap. 23. 7. if any say ( which is the last shift ) that those were heathenish idols , and worse than these : i answer , that popish idolatrie is as base as euer the heathens was , and as odious to god , more pernicious to vs. for the originall of it , bucer saith , insiciari non potest vsum idolorum à gentibus in ecclesiam irrepsisse , it cannot bee denied but that the vse of idols crept into the church from the heathens : and that romish idolatry is as base and foule as theirs , i prooue by these arguments : i. to giue diuine worship to base , dead , and rotten creatures , is as base idolatrie as any the heathens could commit : but the papists giue diuine worship to such creatures : therefore , &c. for the assumption , the scope of d. reynolds his second booke , de idololat . rom. eccles . is to proue that they giue diuine worship to fiue such things , as 1. saints , dead men . 2. relikes , rottē bones . 3. images , painted blockes . 4. consecrate things , oyle , salt , spittle , waxe , creame . 5. breaden hosts . and in the same booke he affirmes , that to worship a woodden crosse and a piece of bread , is as grosse idolatrie as euer was . obiect . the papists doe not thinke their idols to be gods . answ. few or none of the heathens did so , as it is well proued by master white in his booke called , the way to the church , pag. 398. ii. pezelius , answering the iesuites catechisme , in sundrie places , proues at large , that there is no difference between popish and heathenish idolatrie , nominibus mutatis , onely the names changed . pag. 225. eadem est ratio idololatriae apud papistas , quae olim apud gentiles fuit , siue ipsa simulachra , siue vsum & cultum consideres : and proues it by reason , and the testimony of augustine and athanasius : and after , prorsus eadem idololatria , and , imò grauius peccant papistae quàm ethnici , pag. 230. pag. 152. 153. &c. inter idololatriam gentium , & cultum sanctorum apud pontisicios , nihil interest : and he concludeth , nec ouum ouo , neque lac lacti similius , quàm cultus sanctorum apud pontisicios , & idolorum apud ethnicos . and master white in his booke forenamed , sect . 5. parag . 7. 8. prooueth , that the papists worship stocks and stones as the gentiles did . iii. master perkins , in a book of his owne setting forth , not in few places , hath the very words , refor . cath. 9. point : papists vnder new termes maintaine the idolatrie of the heathen . popish idolatrie is a grosse as euer any was among the heathen . in the practice of a reformed catholike , popish idolatrie exceeds the idolatrie of the heathen , in his aduertisement to romane catholikes . and , the popish host is as abominable an idoll as euer was . to whom bucer in psal. 115. accordeth , saying thus of the popish church in worshipping of the virgin mary and the saints , en omnia facit , quae olim idolis suis insana gentilitas . iv. adde one thing out of the scriptures : if rome be called egypt , sodom , and babylon , then the idolatry of all these heathenish places runs into it : but the first is true , therefore also the second . againe , if it be a cage of vncleane birds , and an habitation of diuels , if any worse can be said of any heathens , romish idolatrie shall not be the worst . 3. note , that god the father , vttering so audible a voyce concerning his sonne , he will be knowne of vs , not so much in his owne substance , as in his sonne ; nor by curious prying into the excellencie of his maiestie , as by sober attending to his voyce and word . and the many manners of gods speaking vnto men , all confirme the same : sometimes hee is said to speake out of fire that none dare approach ; sometimes out of a darke cloud ( a cloud , because out of mans reach ; and darke , because if it were not so , none might satisfie their curiositie in seeing any thing : ) sometimes out of a whirlewinde , a fierce creature which men are afraid of ; and sometimes out of the light , but such as is inaccessible . and good reason , that such high and diuine knowledge should bee thus deliuered , because , being matters of faith , they must be insensible , and hee that commeth to god , must beleeue , not see ; neither is the eye of the body of such capacitie and piercing brightnes , as to behold things of infinite and inuisible nature . god , in giuing the law , made a law against pryers and gazers , and seuerely punished those that pryed into the arke . those that despise the still voyce of god in the ministery , shall neuer see god in christ ; see him and feele him they shall in his power and iustice , neuer in his fauour and loue , who refuse the tender of his loue and gracious calling . againe , no maruell if ignorance and egyptiacall darknesse raigne in popish countreyes , where the voyce and word of god must not be heard , read , or knowne : satan and his lims know where their strength lyeth , and that the strength of his kingdome of darknesse standeth in ignorance and darknesse . this is that my sonne . sect. 9. the first thing in the substance of the fathers testimony , is , that relation which the father acknowledgeth between himselfe and his sonne . and first , whereas there seemes to be some difference in the euangelists , ( for marke and luke , chap. 3. 22. reade it in the second person , thou art my sonne : ) to omit other answeres , for reconciliation it is most probable , that this voice was twice vttered : first , for christs confirmation to his office , in the second person , which marke and luke record ; and after for the confirmation of iohn , and the faith of beleeuers , in the third person , this is he , take notice of him . and this answere not onely satisfies the text , but the prophesies formerly wherein this voice was foretold , which runne in both persons . psal. 2. 7. thou art my sonne : and isa. 42. 1. hee is my elect , in whom my soule delighteth . by the sonne of god is meant , 1. sonnes by creation , framed & made after gods image , in perfect holinesse and righteousnesse . thus adam was the sonne of god , luk. 3. vlt. and the angels , iob 1. and psal. 89. 6. 2. sons by profession only , who outwardly worship y e true god , but not in truth : as gen. 6. 1. the sons of god saw the daughters of mē , &c. 3. sons by adoptiō , who being the children of wrath by nature , are by grace & fauour takē in to be the sons of god : thus euery true beleeuer , led by the spirit , is the son of god. ro. 8. 14. as many as beleeue , to them hee gaue power to be y e sons of god. christ is none of these waies the son of god : for although christ , as the fountaine and head of our adoption , is called the chiefe among many brethren , yet is hee not adopted as we be . but he is the son of god two wayes : 1. by nature , as god , begotten from all eternity of the substance of god , by an vnspeakable generation , ( for who can tel his generation ? isa. 53. 8. ) whereby god the father communicated his whole essence vnto him : & thus hee alone is the son of god , the onely begotten son , ioh. 1. 14. we may adore this son-ship , wee cannot search it out . 2. by grace of personall vnion : and thus the man-hood of christ , or christ as man , is after a speciall manner the sonne of god , because his man-hood was inseparably vnited to the person of the sonne of god. luk. 1. 32. that holy thing which is borne of thee , shall bee called the sonne of god. neither had christ ( as man ) any man to his father ; but the humane nature being framed of the holy ghost , subsifted in the deity , and so makes but one person . and thus christ both in respect of both his natures , and the vnion of them , is the sonne of god. how is he begotten of the father ? after an vnspeakable manner , much differing from humane generation , wee may conceiue no humane thing in it : 1. it was without any alteration of the father , or passion in the sonne . 2. without any propagatiō of any part of the god-head , but by communication of the whole god-head of the father to the sonne . no naturall father communicates his whole essence . 3. the father begets the sonne in himselfe , not forth of himselfe , as earthly parents doe . 4. naturall fathers are before their children in time ; but the father so begets the sonne , as hee is not before in time , but in order , both being eternall . obiect . psalm . 2. 7. this day begot i thee ; therefore in time . answ. in the sonnes begetting are two things to be considered : 1. the generation it selfe , which is eternall . 2. the manifestation of it , and this is in time , at his incarnation and resurrection . of this the place is to be vnderstood , not of the former . but christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of himselfe , and therefore not by generation . consider him in respect of his god-head , and he is god of himselfe as the father and holy ghost : but consider him in his person , and so hee is the sonne begotten of the father , and not of himselfe : for the father is a beginning to the rest of the persons . and whereas the athanasian creed confesseth him god of very god ; and the nicen , light of light , and very god of very god : the word ( god ) in both places must bee taken not essentially , but personally , namely , the sonne of god begotten of the father . but the god-head of the son is from the father , because the sonne is god ? the god-head of the sonne is not begotten of the father , but the person of the sonne is begotten : for the god-head of the sonne is without beginning as the father is ; but the person of the sonne is of the father . but the son hauing the same essence with the father , then the father begetting the sonne , the sonne begets himselfe also . person begets person , not diuine essence begets diuine essence : the person of the father begets the person of the sonne , but not the god-head of the sonne . if the father and sonne be one in essence , then the sonne being incarnate , so is the father also . it is a weake argument , because incarnation belongs not properly to the essence , but to the person ; or the diuine essence of the person of the sonne became incarnate and tooke flesh , or if to the essence , yet not absolute , but limited . the whole diuine essence is the father : the sonne is the whole diuine essence ; therefore the sonne is the father , not distinct or begotten . there is an homonymie in the word ( whole diuine essence ) which is taken either essentially and absolutely , as in the proposition ; or personally , limited to the second person , as in the assumption : and therefore the reason is faulty , because of foure tearmes in it . but if the father beget the sonne , then hee communicates either a part of his essence , or the whole : but hee can doe neither ; not a part , because it is indiuisible ; not whole , for then he leaues none for himselfe . the father begetting , communicates his whole essence , and yet retaines it wholly ; as a candle giuing light to another , retaineth it wholly to it selfe . if the father begot the son , then either when the son subsisted , or when he did not : if he did subsist , how could hee beget him ? if he did not subsist , then he had a beginning . the father begot the sonne subsisting : for generation and subsisting are in time together , or rather both from eternity ; and in the trinity there is nihil prius , or posterius in time . and thus also that obiection is stopt , that the father begetting , must be before the sonne begotten : for the father is not in time before the sonne , but in order . but christ is the first begotten , and the first borne of many brethren , rom. 8. 29. and col. 1. 15. therefore he is not the onely sonne of god. 1. the word ( primogenitura ) is sometimes a word of dignity , and not of order . 2. christ is called ▪ the first borne of euery creature , because hee was begotten eternally before any creature . 3. he is called first borne , by a metaphor and resemblance , being shadowed by the first borne in the old testament , who were heires and priests in the family , and had double portions , &c. all which types were verified in christ , who was first borne not of a few brethren in one family as they , but of many brethren in all tribes and families . christ was the sonne of the holy ghost , because he was conceiued by him . no , because he was conceiued , not of the substance , but power of the holy ghost . againe , consider him either according to the flesh , so he was of the substance of the virgin mary , not of the holy ghost : or according to his deity , and so hee was of the substance of his father , not of the holy ghost . but the article ( he is that my sonne ) is not to be omitted , namely , that promised seed & messias , on whom all the fathers eyes haue been fixed , whose day abraham desired to see , on whom all the patriarkes cast their hopes , whom all the prophets with one mouth haue declared and poynted at , as with one finger : this is that my son , whom ye haue already seene borne of a virgin , isa. 7. 14. come out of bethleem . mic. 5. 2. called out of egypt . hos. 11. 1. out of egypt haue i called my sonne . this is he before whom eliah hath prepared the way , mal. 3. 1. that is , iohn baptist in the spirit of eliah . and as ye haue seen these things already , so expect the accomplishment of all other predictions concerning him , till he hath finished his course , & the whole worke of mans redemption . is christ thus peculiarly the sonne of god ? then note the wonderfull loue of god and of christ : god the father setting his onely sonne separated from sinners , and higher then the heauens , among sinners , to receiue among them not only the badge of sin , but the curse of sin , wherein hee was cast lower then earth , and hell it selfe ; that we might by him become the adopted sons of god : for this was the fathers end , that we might be vnited to his naturall son , and so to himselfe by him , and receiue our title of son-ship . and what father that loued his son , would so debase him , that hee might take in some strāger , yea an enemy to be heire with him ? and yet the loue of god hath done thus for vs. againe , the loue of christ is surpassing , and appeareth in his voluntary and extreme abasement , that he would be pleased from the height of his glory , being gods naturall son , to become not onely like , but lower then all other men in his life and death . no man liuing euer was or can be so abased : for hee that is lowest of all , can fall but from one degree in earth to another : but christ falls from the highest degree of the glory of heauen , to the very bottome of hell . what doth this infinite loue call for at our hands , but returne of loue for loue ? shall we thinke any of his commandements grieuous ? shall we think much of any conditiō which god seeth fit for vs , and christ hath sanctifyed , be it neuer so base ? shall we refuse the lowest abasement for his sake , seeing we cannot bee brought so low for him , as hee for vs ? who art thou that professest loue to christ , and wilt not endure a word , a frowne of a superiour , a checke and rebuke for his sake and good conscience ? was christs loue such to thee ? or , if it had , where had thy hopes and saluation been ? had he disdayned the frownes of his father for thee , the rebukes and shame of the world , the cursed death to which hee voluntarily subiected himselfe , thou hadst bin layd for euer vnder the frownes of god the father , and the curse of thy sin : and though thou seest that all the good of his abasement came to thee , thou wilt endure nothing for him : ah , conforme henceforth thy loue to his . secondly , heere is an excellent ground of comfort , that we haue a most perfect and all-sufficient sauiour , not onely the son of man , but the son of god almighty . ioh. 3. 16. god so loued the world , that he gaue his onely begotten son , that whosoeuer should beleeue in him , should not perish , but haue euerlasting life . all other sauiours were meere sonnes of men , ioshua , the iudges , iephte , samson , &c. and their deliuerances but temporall from the sonnes of men : but heere is an eternall sonne of god , an heauenly sauiour , and saluation from all spirituall enmities , worthy the sonne of god. hereupon , namely , the excellency and dignity of his person , ariseth the excellency , price , and merit of his obedience , both actiue in fulfilling the law , and passiue , in satisfying the breach . for , being the naturall sonne of god , he cānot but be very god , of the same substance and godhead with the father ; vnto which diuine nature the humane being vnited , it receiueth an excellency and dignity aboue all created natures of men and angels : for , to which of the angels did he at any time say , thou art my sonne , heb. 1. 5 ? and hence all his obedience must needs bee of infinite merit , the person being so infinite : else could he not haue sustained the infinite burden of mans sin , nor appeased the wrath of his father infinitly offended , nor in so short time haue made so full and perfect satisfaction , which must be of infinite worth and desert , nor haue vanquished so infinite enemies as sin , death , hell , and the deuill , nor haue purchased for vs that infinite and eternall crowne of righteousnes , vnlesse he had been immanuel , god with vs , and for vs , blessed for euer . thirdly , if christ be that true sonne of god so declared by the prophets , then wee are instructed , 1. to beleeue in him : for this is the commaundement of god , that we doe beleeue in the name of his sonne . ye beleeue in god , beleeue also in me . and the reason is , because the father and the son are one . besides , no creature can be the obiect of faith , which fixeth it selfe vpon god , as mar. 11. 22. haue faith in god : which word ( god ) in the creed is but once named , to note the vnity of essence , yet in vnderstanding is to be referred to all the three persons , in whome we beleeue , and in nothing else . and because we must beleeue in him , wee must pray not onely by him as a mediator , but vnto him as god equal with the father , into whose name we are baptized . thus the apostles prayed to him , lord , increase our faith : and a leper came and worshipped him , saying , lord , if thou wilt , thou canst make me cleane , math. 8. 2. and often it is made a marke or note whereby all christians are described , that they are such as call vpon the name of the lord iesus christ , act. 9. 14. 1. cor. 1. 2. in one word , whatsoeuer diuine worship is due to the father , is due to this sonne of god : rom. 15. 12. in him the gentiles shall trust , euery knee shall bowe vnto him : and ioh. 5. 23. that all men might honour the son , as they honour the father . 2. we must esteeme and affect him as the sonne of god , accounting him the chiefe of 10000. as the church doth , to loue and reuerence him aboue all other , saying , thou art fayrer then the sonnes of men : if any man loue not the lord iesus , let him be accursed , 1. cor. 16. 22. yea , account all things as losse and dung in comparison of him , hate father and mother , if need so require , in respect of him , and be so farre from being ashamed of him and his profession , as to acknowledge it the greatest honour to suffer in his cause , 1. pet. 4. 13. 3. if christ be the onely naturall sonne , then kisse the son of god , psal. 2. 12. 1. in token of subiection , as a kisse is if it be of an inferiour to a superiour : so pharaoh said to ioseph , all my people shall kisse thee , gen. 41. namely , in token of subiection : so idolaters are said to kisse their idols , that is , to be subiect and deuoted vnto them , 1. king. 19. 18. 2. in token of loue & good will , if from a superiour or equal : thus the saints must kisse one another with an holy kisse . and thus must euery christian kisse the sonne of god , both in token of their homage and subiection , as also as a sure pledge of their loue and faithfull affection towards him ; especially wee must take his yoke vpon vs , stoope vnder his scepter , and obserue whatsoeuer hee hath commanded vs. doe as the people promised ioshua , chap. 1. 16. all that thou commandest vs , wee will doe ; whither thou sendest vs , we will goe ; whosoeuer rebell and will not obey thy words , let him die the death : and as mary his mother said to the seruants , whatsoeuer hee shall bid you doe , that doe . beloued sonne . ] the english is too short for the greeke , where we finde two articles , and it soundeth thus : this is that my sonne , that my beloued , and such a beloued one , as on whom all a mans loue is cast : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly vsed of that which is but one , as of isaac , take now thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy onely sonne , thy beloued sonne . christ is the proper obiect of gods loue , on whom all his loue is cast , figured not onely in isaac , but in salomon , 2. sam. 12. 25. the lord also loued him , and called his name iedidiah , that is , the beloued of the lord : christ is the true iedidiah , prophecied of isa. 42. 1. behold my elect , in whom my soule delighteth . the apostles expresse this loue in sundry phrases : ioh. 1. 18. the onely begotten sonne which is in the bosome of the father , hath declared him ; that is , who is intirely and inwardly loued with such affection , as is due onely to her who is to be layd in the bosome , who is thy best-beloued , thy heart , thy selfe . and hee is called gods deare sonne , col. 1. 13. 1. god loues him as himself , as being one with him : the father & i are one , saith christ ; in nature , in essence , in will , in operation : looke with what loue he loues himselfe , with the same he loues his sonne , the only begotten of the father , full of grace and trueth . 2. christ is capable of perfect and infinite loue , as no creature is , and therefore is perfectly and infinitely loued of his father : hence is it that the father giueth him all that euer he hath , mat. 28. 18. all power in heauen and in earth : hence he reuealeth and declareth his whole counsell to him , who from eternity hath coexisted and layd in the bosome of his father , whereas all creatures are not capable of this knowledge . 3. christ as mediator , is most deare to his father , and beloued as a sea or fountaine , from whose fulnesse loue must be deriued to all other . eph. 1. 6. he hath made vs accepted in his beloued : the head of the body must be filled with sense , and spirit , and life , because it must send these into all the members ; so the head of the church . as the apostle therefore saith , in him are the treasures of wisedome , so he is gods store-house of loue , whence all our supplies must be fetched . of consolation , 1. in respect of gods affection . 2. of christs intercession . 3. of our owne acceptation . the first , if god thus dearely loue christ the head , he must needes dearely loue the mēbers : whence christ prayeth thus , ioh. 17. 23. that the world may know , that thou louest them , as thou hast loued me , namely , with a fatherly and free loue . what then if the child of god be in want , distresse , danger , death it selfe ? god looking on him in christ , cannot but pitty him : the wife and children cannot so pitty and helpe vs , when they can weepe about vs. psal. 103. 13. secondly , christs intercession for vs , must needes be powerfull and preuailing , because he therefore euer liueth to make requests for vs : and being also euer loued , it must needes be fruitfull for vs : he was heard in all things in the dayes of his flesh , and much more now in his glory . we see what great suits a kings fauorite can carry away , as ahashuerosh , because hester found grace in his sight , would not deny her to the halfe of his kingdome , and shee easily got her suit for her selfe , and all her people : but christ shall not be denied the whole kingdome , if he aske it for his elect. thirdly , hence comes in our boldnesse to come to god , in the name , and for the sake of christ , in whom our persons and prayers finde acceptance : we in our selues being enemies to god , strangers from god and his couenant , hauing forfaited all , are by his mediation receiued into such fauour , as , aske what wee will in his name , in faith and vnderstanding , and wee shall be speeders . of instruction , in two things : 1. if god thought not his deare sonne too deare for vs , but , although his whole loue was cast on him , would not spare him , shall wee thinke any thing too deare for him ? if benefits will binde , search heauen and earth , you shall not finde such a loue , which is left with an admiration , ioh. 3. 16. god so loued the world , &c. and oughtest not thou to giue vp thy soule , body , and life it selfe as a reasonable sacrifice for him ? oh the ingratitude of men , that are so farre from this , as that they will not part with a grain of their wealth , with a dram of their credit , nor with their base lusts ! the proud will not depart from his pride , nor the drunkard with his drunkennesse , nor the froward with his malice and reuenge , for christ , and much lesse from liberty , life , &c. and what is the reason ? men loue their liues , their lusts , &c. and did not god loue his sonne more than thou canst loue these ? he set his whole loue , euen an infinite loue vpon him , and yet hee gaue him to death for thee ; and wilt thou doe nothing , suffer nothing for him ? wilt thou loue hatefull things better than god , who loued not his dearest sonne too well for thee ? 2. if god so dearely loued christ his sonne , so must we ; we want no reasons or motiues thereunto : for first , hee loued vs first not existing , yea resisting . secondly , he hath declared his loue by innumerable gifts of body and soule , yea by that inualuable gift of his owne bodie and soule . thirdly , hee hath more to declare to vs hereafter in greater things , which eye hath not seene , eare hath not heard : for hee will not be in heauen without vs. fourthly , god cannot loue vs , if wee loue not his beloued sonne . can a father , who hath cast his whole affection on his childe , and worthily , endure that hee should be contemptuously entreated and despised ? the sentence is passed , if any loue not the lord iesus , let him bee accursed . fifthly , the greatest reason of all , is the strait vnion and band between christ and the christian ; he the foundation , wee the building coupled ; he the roote , we the branches ingrafted ; he the head , we the body vnited ; he the husband , we the wife married : and hence is the communication betweene vs in natures , goods , estates : he puts on our nature , to cloath vs with his diuine nature ; he put vs in state of all his goods , wisedome , righteousnes , sanctification , and redemption , yea giues vs right to heauen , to earth , and the creatures ; he takes on him our low estate , to aduance vs to his glory ; yea our troubles are his ; in our wrongs he is wronged , and whatsoeuer is done to vs of well or woe , hee takes it as done to himselfe , either to recompence or reuenge it . now what an vnseemly and confused sight were it to behold the building falling off of the foundation , the branches seuering from the roote , the members cutting themselues from the head , and the wife suing for a diuorce , or at daggers with her husband ? notes of our loue to christ are these : 1. often to thinke of him , and these thoughts bee deepe , large , frequent , which argues abundant affection in the soule : often out of that abundance to speake of him , and neuer but to his glory : for , where we heartily loue , we can willingly praise . thus the loue of god in dauids heart filled his mouth and pen with often praises , psal. 119. 164. seuen times a day doe i praise thee . thus the spouse in the canticles loued much , and praised much ; my beloued is white , and ruddy , the fairest of ten thousand , chap. 5. 10. yea , by this meanes bring others to be in loue with him , as wee doe with our deare friends . psal. 31. 23. o loue the lord ; all ye his saints . cant. 5. 16. his mouth is as sweet things , he is wholly delectable : this is my welbeloued , and this is my louer , o daughters of ierusalem . 2. to bee carefull to please and content him in all things : the man i loue i will doe any thing wherby i may please him , i will abstain from y t which will offend and incense him . 2. cor. 5. 9. we couet both at home and from home to be acceptable vnto him . i will not forget his desire , his word , i will thinke the time short and well spent to do his requests . i will not imprison his loue in my heart or mouth , but expresse it in my whole course and calling , as peter was thrice enioyned to expresse his loue to christ in feeding his sheepe and lambes , ioh. 21. 16. 3. loue is bountifull : i will spare nothing for my friend ; all i haue , is his to command and vse , because my selfe am : sincere loue is communicatiue , and will be at cost for christ : those that loue christ , first giue themselues to christ , and then their gifts , their graces , their goods to the vse of christ and of his members : sincere loue is diligent , and will refuse no paines to please or pleasure the partie loued : what infinite paines will men ( that loue the world ) take for an handfull of it ? and such as loue christ , will refuse no paines to enioy , to glorifie him , as the apostles and martyrs , in whom we see how loue ouercommeth all things , and the hardest paines is pleasure to it . 4. this christian and holie loue is ready to defend christ : no man can endure to heare or see his friend abused ; loue carries a sympathy with it , that is , a fellow-feeling , causing ioy or griefe , to see his glory , word , or kingdom aduanced or hindred : it carries a godly zeale to gods house , which consumed dauid , psalm . 69. 9. paul and barnabas , when god was dishonoured , were mooued , and rent their cloathes ; and loue to christ makes a mā take to heart things against his name and honour : nay , it makes the christian ready to suffer with christ and for christ , and accept of neuer so hard a conditiō with him . much water cannot quench loue , nor the flouds drowne it , cant. 8. 6. yea if all the world should forsake christ , and sincere profession of him , sincere loue would loue the more , and die with him rather than deny him . 5. now in his absence to loue him in his image , in his seruants , because they loue him ; in his word & sacraments , which are his letters and pledges ; in his gifts and graces , which are his loue-tokens , and long to obtaine his presence : for the spirit saith , come : and the bride saith , come , yea euen to be sick of loue after him , cantic . 5. 8. thus may wee trie our loue of christ , and shame our selues for want of it , and stirre vp our selues to grow vp in the image of god , who hath set his whole loue vpon him , and long after the day when wee also shall set our whole loue vpon him as he vpon . vs. in whom i am well pleased . sect. 10. here is the fruit of this neere relation , declaring to vs , that god is not onely pleased with christ , his person , his actions and perfections : ( for hee saith not , with whom : ) but that in him whatsoeuer is presented is accepted , and hee is pleased with that also . neuer is god appeased with any man , but in and through his christ , whom hee so loueth , as that all his wrath is appeased with all that are in him . eph. 1. 6. we are accepted in his welbeloued . col. 1. 20. in him are all things reconciled , and set at peace through the bloud of his crosse , both in earth and in heauen ; that is , the whole bodie of the church , which is partly in earth , and partly in heauen , by christ vnited to god. luk. 2. at his birth the angels sang , glory to god , peace on earth , & good wil to mē ; teaching vs , that now by christ , gods good will was turned towards men . add hereto , that all the fauors we receiue from god , are ascribed vnto him . ephes. 1. we are elected in him , adopted in him , called with an holy calling , iustified , but all in him : and vers . 3. he hath blessed vs with all spirituall and heauenly blessings in christ. for 1. if god look on vs in our selues , & in the common masse , wee are so couered ouer with sin , as he must needs pronounce of vs , as once hee did of mankinde , it repenteth me that i haue made man : he must needes bring the curse of the law vpon our neckes : but looking on vs through christ , he changeth his voyce , that as when wee behold a thing through a red or greene or coloured glasse , euery thing looks as the colour of the glasse ; so god beholding vs through christ , we receiue the dye and tincture of his bloud and obedience , and so are iustified and accounted innocent and pure . and thus , as it is said of the church , ezek. 16. 14. we recouer our former beautie , which is made perfect through his beautie . 2. this was shadowed in the old testament , ge. 8. 21. when the earth was destroyed , and noah came out of the arke , hee offered burnt-offerings to the lord , and the lord smelled a sauour of rest , and said , i will no more curse the earth , &c. a notable type of christ , the mediatour and maker of atonement betweene god and man , from whose meritorious sacrifice god only smelleth a sauour of rest . so likewise in aaron the high priest , exod. 28. 38. aaron must beare the iniquitie of the offerings of the children of israel , and [ holinesse to the lord ] shall be alwaies vpon his forehead , to make them acceptable to the lord : here ( saith caluine ) must all our senses bee fixed vpon the forehead of the only high priest , from whom all holinesse floweth foorth to his church : neither could the priest make the people acceptable in his owne person , but as hee stood a type of christ. 3. consider christ 1. in himselfe : god was so pleased in him , as hee was neuer displeased , nothing was euer found in him displeasing , no guile in his lips , no spot in his person , but was euer a beloued sonne : it is not so with vs , who were before , the sonnes of wrath , and lo-ammi , lo-ruhamah . 2. consider him as head of the church and mediatour , his obedience was so voluntary , and satisfactory , so full and meritorious , as must needs appease his fathers wrath ; in him the father hath his law wholly fulfilled , euen all righteousnes ; in him he hath the curse borne & carried away ; in him he hath a new righteousnes of faith restored to beleeuers , and a new image repaired vpon them : so as now beholding them , not in the first adam , but in the second ; not in the old roote , but in the new plantation ; he loueth the members , because he loueth the head , & accepteth them as sons through his beloued sonne . to note the miserable condition of all them that are without christ , because they are as the gentiles , without god in the world , without hope : for nothing else in the world can put backe the wrath of god , there is no name else vnder heauen in which a man can be saued . how fearefully is the wrath of god come vpon the iewes to the vttermost , who reiect this corner stone , and yet expect a messiah of their owne making ? neither the cleere testimonies of the prophets , nor of iohn , nor heare this voyce of the father , nor his own mighty works , haue moued them , because hardnesse is come vpon them till this day , and the vaile is vpon their hearts , which wee must pray that god would in his time remooue . those mightie kingdomes of turkes and heathens , who refuse the sonne of god , and will not acknowledge him more than a man , lye vnder gods wrath , and in the power of the diuell , and reiect the onely meanes whereby they should come into fauor with god : which when we consider , as we are to pitie and pray for them , so with praise and gladnesse wee are to acknowledge gods goodnesse , whose prouidence watched ouer vs to be borne in the places and times wherein christ rideth most gloriously in the chariot of his gospell , that vnlesse we will wilfully shut our eyes , and make our condemnation heauyer than theirs that neuer heard of him , we must needs see the light shining so brightly . the like may bee said of all those damnable heretikes , who haue denied christ either in his natures or offices : and here wee must for euer renounce the damnable heresie of the church of rome , who , though in word they hold the doctrine of faith , yet in deed and by expresse consequent deny both the natures and all the offices of christ , and so professe a false christ , in whom they cannot meete with saluation . the case of worldly and carnall gospellers is no better , who professe christ their iesus , not their lord , denying him their hearts and liues , and yet with their mouthes say , lord , lord. againe , seeing god hath professed , that christ is that his beloued in whom he is onely well pleased , away with other mediatours , other intercessors , none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he , he onely was found worthy to open the booke , reuel . 5. 5. god neuer professed himselfe well pleased in any but he , though with many hee hath been . away with those fond deuices of merits , and workes of supererogation ; away with popes pardons , vnlesse wee can bring such a voyce from heauen for any other man : away with foreseene faith and foreseene workes , with which some men say god was pleased , and so moued to elect his people . no , no , onely christ is the delight of god , hee is delighted in nothing but him , and that which he sees through him : giue him the honour of a sufficient sauiour , able to appease and please his father , able to tread the wine-presse alone ; or else giue gods testimonie the lye , as all they doe , that dote vpon any other meanes of pleasing and appeasing god than christ alone . lastly , seeing our selues out of him can finde no acceptance , let vs labour to be found in him , and to know that we are in him , which must be our onely comfort both in life and death ; then let the law curse , the deuill accuse , sin stand vp against vs , hell-gates set themselues wide open for vs ; if wee can say christ is ours , wee shall be vpheld , while other iusticiaries fall . but how shall wee know that we are in christ ? by these rules : 1. if wee be led by his spirit , rom. 8. 9. 2. if wee crucifie the affections and lusts , gal. 5. 24. 3. if we be new creatures , 2. cor. 5. 17. 4. if we perseuere in the obedience of faith , heb. 3. 14. the generall vse of this whole testimony , is set downe , math. 17. 5. heare him : for by this voice christ is now appointed both , 1. the doctor and chiefe prophet of the church , more excellent then moses ; for he is faithfull as the sonne in all the house of god. 2. the high priest of our profession , whose lips must preserue knowledge , infinitely aboue aaron , a most mercifull high priest , able to saue them that come vnto god by him , seeing he liueth for euer to make intercession for vs. 3. the only king of his church , a greater than salomon , of whom all the kings of israel were but shadowes ; who only maketh lawes for his church , and of such power as they binde conscience , which no king nor lawes can doe . 1. hee is the angell of the great counsell , the chiefe doctor and interpreter of holy scripture , the iudge of all controuersies and interpretations , and therefore onely to be heard . what ? is not the church to be heard ? the preachers of the word to be heard ? yea , the one as the spouse of christ , the other as ministers of christ : only christ himselfe as receiuing this dignity , to be the onely master of his church ; they had streams , but hee the fountaine of wisedome , hee had treasures of wisedome hid in him . 2. this is a note of the true church , both of iewes and gentiles . ioh. 8. 47. he that is of god , heareth the words of god : my sheepe heare my voyce : and ioh. 10. 16. other sheepe i haue , which are not of this fold , that is , the gentiles not yet called ; these must be brought vnto me , for they shall heare my voyce . 3. christ the lord of the holy prophets , hath put an end to all prophecies , ceremonies , reuelations , and dreames , & these many , extraordinary meanes whereby he taught his church of olde : and now god hath spoken vnto vs by his son , to whom all they made way , heb. 1. 1. he is that messiah of whom the samaritan woman said , ioh. 4. 25. i know that the messiah will come , and when he shall come , he will declare all things . they that liued before him , made account to heare him , because hee was expected from the bosome of the father , to reueale all the will of god , and all necessary trueth concerning saluation ; how much more should we , who haue heard all things , all his doctrine , and seene his miracles , as the samaritans did , ioh. 4. 42. we haue heard him speake our selues ? 4. if wee consider our owne naturall blindnesse , and grosse ignorance in the things of god , how apt wee be to seduction , schisme , heresie , delusion , wee shall see how necessary it is to heare him : nay , seeing god hath of mercy set him out to preserue vs from these euils , great and detestable shall our vnthankfulnesse be , to turne away from him . now if it be asked how wee must heare christ , the answere is this : 1. hee must now be heard in the voyce of his ministers , to whom he gaue gifts at his ascension , and of whom he said , hee that heareth you , heareth mee : so farre as they can prooue that which they teach , to be his voice , they must be heard , and further we must not heare fathers , doctors , councels , nor the pope of rome : for himselfe is still the chiefe doctor , and chiefe interpreter of the scriptures , and iudge of all controuersies in religion . 2. to heare him , is not onely to lend him our eares in the ministry , ( for many iewes , pharises , wicked romans , &c. heard his owne gracious words , and yet heard him not : ) but , to heare him , is , 1. to repent and beleeue the gospell : for this was the beginning and summe of christs preaching , math. 4. 17. and ioh. 12. 36. beleeue in the light , that yee may be the sonnes of the light. 2. to loue one another . this is the new commaundement , that we loue one another , ioh. 15. 12. and is most expresse , 1. ioh. 3. 23. this is the commanment , that wee beleeue in the name of his sonne iesus christ , and loue one another . 3. to obey him in whatsoeuer he commandeth : his sheepe heare his voyce , and follow him : and , math. 28. 20. teach them to obserue , and to doe all things that i haue commanded you . heereby many sorts of men are reproued , that heare not the voyce of christ : papists heare the voyce of the church , and of traditions , reuelations , false miracles , yea the voyce of antichrist : the atheist heares the voyce of reason , lawes of men , and perswasions of fleshly wisedome ; but the apostles thought it fitter to obey god then man , act. 5. 29. the naturall man heares the voyce of the serpent , as adam did , though christs voyce be neuer so loud against the touching of the forbidden fruit : yea , men that professe better things , may heare the voyce of wiues , children , parents , yea , the voyce of profit and vnlawful pleasure , before and aboue christs voice ; salomon himselfe heard the voyce of his idolatrous wiues , till god rent the kingdome from him : so as the best of vs had neede be stirred vp by this voyce from heauen , heare him . finis . the errata . page 24. margent , for inundatione , reade , mundatione . p. 26. marg . r. sanctificaret . p. 87. liu . penult . put out housholder . if any other faults haue escaped , i desire thee ( courteous reader ) to passe by them . notes, typically marginal, from the original text notes for div a13541-e130 parts to be handled . sect. 1. of christs offering himselfe to iohns baptisme . 1. the time when . consent of scripture . gods prouidence guideth all circumstances as well as actions . christ fitly followes iohn . medicus primò erodit , & ab●adit putrida in vulnere , postea ligat , & pharmacum subdit : ita sidelis mysteriorū dei dispensator , &c. the place . christ in his owne person sanctified both priuate and publique callings . quest. answ. 1. cor. 7. 24. quest. answ. malac. 3. 1. congruè iordane : quia sicut per illud flumen silij israel transierunt ad terram promissam , sic per baptismum fideles transeunt ad terram viuentium . quest. dommus ad seruum , lux ad lucernam , sol ad luciferum . answ. why christ commeth to iohn , not iohn to christ. phil. 2. 5. heb. 11. 24 obesse mali bonis non debent , sed magis mali à bonis adiuuari , cyprian . epist. synod . 54. nec propter zizania segetem christi , nec propter paleas aream christi , nec propter vasa inhonorata domum magnam christi , nec propter pisces malos retia christi derelinquunt , aug. cont . crescon . lib. 3. cap. 5. non dicit , alijs . sed sibi , calu. the end of christs comming to iohn . quest. answ. baptizari vis domine iesu ? nunquid sano opus est medicina , aut inundatione mundo ? quam maculam habere potest agnus sine macula ? bernard . serm . 1. de epiphan . vnus mersit , sed lauit omnes : theoph. baptizatus christus vt homo , sed idem peccata soluit vt deus : non quòd aquis lustralibus ipse egeret , sed vt aquas sanctificarit : nazianz. orat . 4. de filio . obiect . answ. obiect . answ. christ no sinner , tooke on him the symbole of remission of sins the significatiue action in christs baptisme what they betokened obiect . answ. why christ was both circumcised and baptized . vse 1. act. 14. 11. christ washed , to clense , not to be clensed . iosh. 3. 17. nemo refugiat lauacrum gratiae , cùm christus nō refugit lauacrum poenitentiae , ambros. in luc. vers. 14. iohns repulse of christ. quest. answ. quest. answ. doct. reason 1 quest. answ. vse 1. vse 2. prou. 24. 16. vse 3. iohn knew christ , whom he had neuer seene before . obiect . answ. obser. 1. the more grace , the more is the sense of want of grace . reasons . vse 1. iob 4. 18. vse 2. rom. 7. 9. 1. tim. 1. 15 luk. 15. 21. math. 20. 20. obser. obiect . answ. quest. answ. 1. pet. 1. 5. doct. the saints ascribe all their good vnto grace from first to last . reasons . vse 1. john lambert . vse 2. vse 3. vers. 15. christs perswasion of iohn . quest. answ. 2 cor. 3. 3. quest. answ. doct. 1. the right manner of helping our brethren out of their errors . meeknesse necessary in informing and reforming reasons . doct. 2. mat. 5. 17. quest. answ. quest. answ. phil. 2. 7. vse 1. vse 2. vse 3. vse 4. doct. 3. christians must aime at vniuersall obedience . reasons . psa. 119. 6. & 128. reu. 2. & 3. chap. vse 1. vse 2. tit. 2. 12. mat 25. 42 2. pet. 1. 10. iohns permission of christ. obser. a godly heart easily yeldeth vp an error . reason 1 pro. 26. 16. vse 1. vse 2. vse 3. vers. 16. christs prayer being come out of the water . why christ prayed at his baptisme . luk. 11. 1● . doct. parts of gods worship to be entred with prayer . so are the seuerall duties of our special callings . reasons . math. 7. 7. vse 1. vse 2. vse 3. motiues to feruent prayer . iam. 5. 17. the opening of the heauens vpon him in his prayer . obser. obiect . answ. vse . how the heauens were opened . why were the heauēs opened . obiect . answ. christ hath fulfilled actiue righteousnesse for vs as well as passiue . heauen opened it selfe , to confirme our doctrine to be from heauen . quest. answ. christ openeth heauen for vs 3. wayes . gen. 28. 1. ioh. 1. 51. the spirit descending vpon christ like a doue . how the holy ghost can be sayd to descend , seeing hee filleth heauen & earth . gen. 18. 3. quest. answ. why the spirit appeared in the likenesse of a doue . why the spi●it lighted vpon the head of christ. vse 1. vse . foure properties of y e doues of christ. vers. 17. the voice from heauen testifying vnto christ. why god the father giues testimony to his sonne 4. reasons . why the testimony concerning christ was from heauen . 4. reasons . obser. 1. vse 1. vse 2. obser. 2. theodoret , out of the like ground , gathereth the same doctrine , and notably vrgeth it against images , on deut. quest . 1. reasons . vse . melius docet interdū pictura , quàm scriptura , bellarm. de imag. cap. 10. e●ce à te cogitationem minimè decentem magnitudinem dei : nè paruum reddas eum qui magnus est , &c. basil. in hexam . homil. decima . * but here your owne aquinas leaues you . ipsi deo , cū sit incorporeus , nulla imago corporalis poterat poni : quia , vt damascenus dicit , insipientiae summae est , & impietatis , figurare quod est diuinū , part 3. quaest . 25. art . 3. so doth durandus , speaking of the images of the trinity , fatuum est imagines facere , vel eas venerari : ●n 3. sent . d●st . 5. quaest . 2. 〈◊〉 . 15. so also doth your owne romane catechisme , diuinum numen violari , si quis conetur diuinitatis formam aliquo artisicio effingere : part. 3. cap. 2. quaest . 11. gal. 3 1. we hold the image of christ more dangerous then any other , because of the excellency of his person , pet. mart. loc . com . class . 2. cap. 5. sect . 26. in 1. king. 7 omnino errare meruerunt , qui christum et apostolos eius non in sanctis codicibus , sed in pictis parietibus quaesierunt , august . de consensu euangelist . lib. 1. ca. 10. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obser. 3. vse 1. vse 2. christ that beloued son. quest. answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. vse 1. vse 2. vse 3. 1. ioh. 3. 13. & ioh. 14. 1. psal. 45. 2. doct. reasons . vse 1. ioh. 16 23 , 24 , 26. vers. 2. we must thinke nothing too deare for god , who thought not his sonne too deare for vs. motiues to stirre vp our loue to christ. 5. notes of the loue of christ. the fathers delight in that his sonne . doct. reasons . vse 1. vse 2. vers. 3. quest. answ. obser. 1. filius pronūciat quae deus pater dictat , iob. 8. 26. et spiritus sanctus obsignat , ioh. 16. 26. reasons . mat. 23. 8. ioh. 10. 27. vse regula vitæ the rule of the law vnder the gospel. containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of belial, lately sprung up both to destroy the law, and disturbe the faith of the gospell: wherein is manifestly proved, that god seeth sinne in iustified persons. by thomas taylor dr. of divinity, and pastour of s. mary aldermanbury, london. taylor, thomas, 1576-1632. 1631 approx. 242 kb of xml-encoded text transcribed from 142 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a13556 stc 23851 estc s118279 99853486 99853486 18870 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. a13556) transcribed from: (early english books online ; image set 18870) images scanned from microfilm: (early english books, 1475-1640 ; 1223:2) regula vitæ the rule of the law vnder the gospel. containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of belial, lately sprung up both to destroy the law, and disturbe the faith of the gospell: wherein is manifestly proved, that god seeth sinne in iustified persons. by thomas taylor dr. of divinity, and pastour of s. mary aldermanbury, london. taylor, thomas, 1576-1632. [22], 234, [6] p. by w[illiam] i[ones] for robert dawlman at the brazen serpent in paules churchyard, imprinted at london : 1631. printer's name from stc. the last three leaves are blank. reproduction of the original in the henry e. huntington library and art gallery. p. 25-26 mutilated; p. 20-45 from the union theological seminary (new york, n.y.). library copy filmed at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng law and gospel -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 john latta sampled and proofread 2004-08 john latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion regula vitae , the rvle of the law vnder the gospel . containing a discovery of the pestiferous sect of libertines , antinomians , and sonnes of belial , lately sprung up both to destroy the law , and disturbe the faith of the gospell : wherein is manifestly proved , that god seeth sinne in iustified persons . by thomas taylor dr. of divinity , and pastour of s. mary aldermanbury , london . numb . 12. 8. wherefore were ye not afraid to speake against my servant moses ? imprinted at london by w. i. for robert dawlman at the brazen serpent in paules churchyard : 1631. the preface to the godly reader . what mr. luther in his last sermon at wittenberg observed , and foretolde , we see in these our dayes fully performed and accomplished : hee had observed thirty severall sects , and sectaries , raised up by satan in his time against that holy doctrine preached by himselfe ; all which had hee not beene able by the scriptures to have resisted , and refuted , he must have beene ( as himselfe said ) of thirty severall religions . among them he mentioneth the anabaptists , antinomists , libertines , servitians , &c. of all whom he foretold , that though now they ( saith hee ) by the power of the word , and by the vigilancy of godly teachers lye close and still ; yet will they be intent , and ready on all occasions to rise , and raise up their damnable errours to disturbe the peace of the church , and the prosperity of the gospel . and indeede accordingly have we observed the church of god in all times since , lesse or more infested with these dangerous sectaries , i meane the libertines , the professed enemies to the law of god , and to the holy obedience of it . against whom as st. augustine in his time wrote two books against the adversaries of the law : so mr. calvin dealt worthily in his time , in his booke intituled , against the furious sect of the libertines : and many other godly men since that time . let not us be offended that the spawne and succession of those lewd libertine sectaries are now issued forth in troopes amongst us , nor marvaile that the hatred of gods most righteous law prevaileth amongst a rude multitude , the sonnes of belial ; whom mr. calvin calleth a prodigious and belluine sect , furious and madded in their opinions , and fierce as unbroken coltes against whosoever would curbe them , and straiten the reines of their unbridled licentiousnesse . but rather let us observe , 1. satans malice in sowing tares where good seede was sowne , and that in the lords field . 2. gods just permission of so many schismes as tares rising with the graine ; and therein revenging the contempt and disobedience of his word , he hath sent strong delusions , that many should believe lies , who received not the truth in the love of it . 3. the levity , wantonnes , and instability of unsetled gospellers , that are in every new fashion of opinion , with every new man that hath the tricke of molding novell conceits against received truthes ; that if thirty new-minted fansies should rise up in their age , they were like enough to be of thirty religions , and of every last praise god , that the truth was never truly preached till now . 4. let us excite our selves to the love of truth , to the hatred of errour , and to the fencing of our selves against seducers ; importuning in serious invocation the god of truth , not to punish our wantonnesse in profession , with taking the word of truth utterly from us : and thus shall we temper poyson to a remedy , and turne that to an help which the enemy intends for our hurt . for the setling of mine owne people ( some of them looking that way ) i delivered lately some grounds , both to enforce the rule of the law upon the regenerate , as also to refute the contrary errour of our new audacious antinomists , and libertines , and famelists , who as the olde manichees and marcionists , abolish the whole law , and that wholly . one preacheth , that the whole law since christs death is wholly abrogated , and abolished . another , that the whole law was fulfilled by christ 1600 yeares agoe , and we have nothing to doe with that . another , that to teach obedience to the law of god , is to teach popery , and to leade men into a dead faith . another , that to doe any thing because god commands us , or to forbeare any thing because god forbids us , is a signe of a morall man , and of a dead and unsound christian. and upon these hollow and deceitfull grounds doe these masters of errour bottome a number other ridiculous conceits , which yet they deliver as oracles , and anathematize whosoever shall not so receive them . as 1. that the law being abolished to the justified , god can see no sinne in them ; for hee can see no law transgressed . 2. that the regenerate cannot sinne ; for where is no law , is no transgression : according to that luciferian principle rife among them , be in christ , and sinne if thou canst . 3. that being in christ , they are christed with christ , as pure as christ , as perfect as christ , as farre beyond the law as christ himselfe : the right brood and spawne of the olde catharists and puritans . 4. that the law is not to bee taught in the church , and they are legall preachers that doe so , and preach not christ. 5. they hence disclaime all obedience to the law , and raile at the precepts and practise of sanctification , as good for nothing , but to carry men to hell ; and cry out on the ministers as popish , and as having monks in their bellies , who set men on working , and doing , and walking holily . 6. they renounce and reject all humility , confession and sorrow for sinne , they scorne fasting and prayer , as the seeking not of god , but of our selves . one saith , that neither our omissions , nor commissions should grieve us : and another , neither doe my good deedes rejoyce mee , nor my bad deedes grieve mee . they deride and flout the exercise of repentance and mortification , and upbraid such as walke humbly before god. what say they ? will you repent all your dayes ? and , you cannot sinne , but you must repent an whole fortnight after . nay they are set upon so merry a pin , as they can thinke of their former sinnes with merriment . i am glad of my sinne ( saith one ) because it hath drawne me to christ : and why doest thou not mourne that by those sinnes thou hast pierced christ ? 7. they reject the saboth as iewish wholly abrogated with all other commandements ; as one of them professed , that were it not for offence of men , he would labour in his calling on that day as well as any other . these with many other consequents of the same stampe , all tending to loose the conscience from all awe of god , from all care of duty , from all feare of sinne , and judgement to come , ( though they walke in all licentiousnesse , and prodigious courses ) are such as a right bred christian cannot but tremble at ; and were there but a few droppes of modest blood in their veines , the masters of such lewd and libertine opinions could not but blush at : who cannot answer before god ( without a sea of teares of tim●ly repentance ) the mis●●a●ling of simple men ( and women especially ) into such desperate wayes . my intention being onely to propound the grounds of naked truth , ( which as a right line is the rule of it selfe , and of that which is crooked ) and that to my owne , in my owne plaine and ordinary manner ; it was farre from my thought to make my labour more publicke , till partly the scorne and insolency of these schismaticall spirits on the one hand , and partly the importunity of many godly both ministers and private persons thrust mee into a second survey , and review of what i had delivered . they said they knew some drawne off their opinions by hearing the doctrine preached ; and doubted not but if it were made more publicke , it would be much more usefull to the church , especially seeing these seducers creepe into such corners of the citty and country , where are weakest meanes of resistance , whose strongest hopes and holdes lie in the ignorance and too credulous simplicity of their proselites . i made many objections to my self , some to them : i knew this argument soundly and judicially handled already by others ; that it might more profitably and sufficiently be undertaken by some other better furnished with gifts and leisure : how little i could expect the satisfaction of others in an argument of this moment , who in the throng of businesse , and burden of many weekly exercises , could scarce gaine thoughts or time to satisfie my selfe : how unsafe to thrust into a publicke quarrell : how importune and lawles the adversaries , who holde not themselves countable to god , for any wrong they doe unto man. but yet persuaded to deny my selfe for the service of god and his church , and that the seasonablenesse of the treatise might adde an advantage unto it , and that it might be some stay to the teachable untill a more elaborate , and compleate worke might by some other be prepared : i yeelded unto the publication of that little which i had done ; animating my selfe with the same arguments that wise and prudent generalls use to encourage and hearten their souldiers withall , when they are to joyne issue with the approaching enemy : and they be foure . 1. the goodnesse and justice of the cause , which is just , and honourable ; for we take part with god , and fight his battell in the quarrell of his most righteous law. 2. the victory is easie and certaine , unlesse god and his law can be conquered : and who ever rose up against god and prospered ? 3. the quality of the adversaries must adde courage unto us , christians in name , but siding , and sorting with the damnable heretickes of ancient times : of whom i will not speake what they are worthy to heare , but what i may with judgement write , and whom the sequell discourse will shew to be of proud , furious , and audacious spirits . 4. the assurance of divine assistance : for are the adversaries such ? certainly then is their strength gone : god's spirit is gone from them , for he teacheth the humble , and sendeth the proud empty away . they pretend the spirit , and outboast all men , that they are taught , and led , and moved by the spirit , and are past all motives and persuasions of man or meanes : but god's spirit is a soft , sober , calme and quiet spirit , both in christ the head , and in all his members : and that furious , factious , railing and quarrelsome spirit of theirs , is that uncleane spirit of satan , usually breathed into hetickes and enemies of the truth , and of the spirit of truth : by whose onely assistance wee shall shape them ( not as they say in scorne , a garment after our owne fashion ) but such an answer out of the scriptures , as shall not hide their nakednesse , but uncover their ignorance , emptinesse and folly , and vindicate the holy law of god from their schismaticall cavills , and hereticall contempt . and why not ? for doe we exclaime against the papists for blotting out the second commandement , as sacrilegious persons ? and against the anabaptists for denying the fifth ? and shall we be silent at these sectaries , whose blindnesse hath made them bolde to blot out all the ten at once ? which although they were writen with god's owne finger , and that in tables of stone , yet these mad men presume their nailes so steeled , as that they can scratch them out all at once , and yet god see no sin in them . i shall speake unto them all along the treatise ; and now will onely desire of them , or rather of god for them these two things : first , that my reproofe may be a medicine unto them ; at least if it be conceived a wound , yet not of an enemy , but of one that out of love desireth to leave them a testimony of faithfulnesse : and the other is , that the lord would worke in them a timely change both of opinion & practise ; so as they may no longer turne the grace of god into wantonnesse and liberty , but get out of this snare of the divel , wherein they are held to doe his will , ● who in every thing opposeth , and resisteth the righteous will of god re●vealed . but to you that are desirous to walke in the olde and good way , and are not yet infected with this spreading gangrene of licentiousnesse , i shall be bolde to give some advise for prevention . as 1. to looke carefully to your precious soules , which satan many wayes beleaguereth : let not pretences of faith in christ loose you from duty towards god ; catch not at ease , or presposterous and overtimely comforts , wherein the impostour hath you at advantage . 2. looke well to your estates , and outward meanes , lest these impostours make a prey , and advantage on you , as they have done on some already , who have confessed that these pedlars have basely inveagled from them even to the very cushions of their windowes : for the apostle observed not in vain , that through covetousnesse they make merchandise of unwary soules . 3. suspect such men as come with a strange language , and unwonted phrases and manner of speaking : for errour is a fruitfull mother , yet is she ashamed of her brood , and is willing to cover and apparell them with philosophicall and metaphysicall phrases ; and so these men are willing we should seek out the brats of their owne braine , in the bushes and thickets of intricate discourses , and in the meanders and laborinths of uncouth language , wherein they desire to be admired , rather than understood : not unlike their predecessours in calvins time , of whom hee saith , that they were like gipsees , that had gotten a cheating , and canting language proper to themselves ; and this is one of the first principles of their cousening trade . surely the ministery of christ , and his apostles , and of all godly teachers , is to cast off all cloakes of shame , and to walke not in craftinesse , neither to handle the word of god deceitfully ; but in declaration of the truth , to approve themselves to every mans conscience in the sight of god. these cleane contrary studie how to involve things in darknesse , and to obscure and extinguish ( if they could ) the light , and devise to speake as in the riddles and oracles of old , in ambiguous , and new-minted phrases of their owne ; as if the phrase and expressions of the scriptures were onely to be rejected in opening of the mysteries of scriptures . but leaving these bolde impostours to set the holy ghost to schoole to teach him to speake , wee acknowledge wee have not onely a rule of doctrine prescribed us in the scriptures , but also a rule of speaking , unto which we must frame our selves ; and utter wholesome doctrine , in wholesome words , and words of understanding : and all other lofty , arrogant , and subtle manner of speaking , so as that which is uttered cannot be well understood , the apostle rejects it as an idle beating of the ayre . 4. nourish the grace of humility , for god teacheth the humble : beware of curiosity and affectation of novelties ; be wise to sobriety , and thinke it an high wisedome to be established in ancient and received truthes . the ficklenesse of hearers , and unsetlednesse in the grounds of holy truth , together with the wantonnesse of opinions , have opened a wide doore to impostours : and while for want of judgement men are ready with salomons foole to beleeve every thing , all the labour and diligence of able and godly ministers is too weake , to keepe multitudes from running after the ministers of satan , furnished with all arts to deceive , and to cheate them of the truth which is according to godlinesse . against whom while i endeavour to establish others , i may seeme to forget my selfe , and that i must incurre many censures and contempts from this lawlesse generation of men ; but my labour is with the lord , and my reward is my conscience of well-doing : i shall contemne their contempt , love their persons , hate their errours , and studie while i am , to be as serviceable to the church , and the faith once given to the saints , as i can . chap. 1. containing the ground of the following discourse and dispute , out of rom. 6. 14. for ye are not under the law. in the words of the apostle are to be enquired , 1. what is meant by the law : namely , the morall law in the ten commandements , containing our whole duty to god , and to our neighbour . 2. what it is to be under the law : namely , not under the rule and obedience of the law , for our apostle looseth no christian from that ; but christians are not under the raigne of the law , by the raigne of which , sinne raigneth unto death . this being the apostles reason , that the raigne of the law , puts them under the reign of sin . 3. who are these that are not under the law ? yee : that is , beleevers , justified and sanctified persons , that are dead to sinne , and alive unto god in iesus christ our lord , verse 11. and onely these , seeing the naturall man is yet in his sinnes , and under the whole power of the law in the rigour and extremity of it . rom : 7. 6. we are delivered from the law , being dead unto it wherein we were holden . but who are these ? those that serve in newnesse of spirit , not in oldnesse of letter ; that is , which now serve god in a new spirituall manner , excited and wrought by the spirit ; and not according to the olde corruption of our nature before grace , nor according to the externall letter of the law , which onely breedeth externall actions . and that it is the priviledge of beleevers appeareth by these reasons . 1. because christ was made under the law , to redeeme those that were under the law , that we might receive the adoption of sonnes , galat. 4. 4. the reason is good ; christ was under the law , therefore christians beleeving are not under it ; and , christians are redeemed from being under the law , and therfore are no longer under it . 2. as many as are under the law , are under the curse . but it is the priviledge of beleevers , not to be under the curse ; for they that are of the faith of abraham , are blessed with faithfull abraham . therefore they are not under the law. 3. it is the priviledge of beleevers , to receive the spirit of christ. rom. 8. 14. as many as are christs , are led by the spirit of christ : and therfore they are not under the law. gal. 5. 18. if yee be led by the spirit , yee are not under the law . 4. it is the priviledge of beleevers to have eternall life , and the inheritance , by promise , and not by the tenour of the law ; and therefore all they , and only they are free from being under the law. gal. 3. 18. if the inheritance be by the law , it is no more by promise . but god gave it to abraham by the promise . were beleevers under the law , they should have the inheritance by the law : but they have it not by the law , but by promise ; and therefore are not under the law. for the law and the promise in the cause of righteousnesse , and life , will not be agreed , no more than light and darknesse , fire and water , whose natures are most abhorring . quest. but what or wherein is this priviledge of not being under the law ? answ. this priviledge will appeare the clearer , if we consider the danger of being under the law , in foure things . first , in that the law wrappeth every sinner in the curse of god , both in this life , as also in the life to come ; so as hee is no where secure , but lyeth naked to the curse meeting him at every corner . the law is a thunderbolt to blast him in his person , in his estate , in his name , in his goods , in his calling , in his comforts , in all his enterprises , and occasions ; the sentence is passed upon him , and where ever he is , hee is in the way to execution . it would daunt , and astonish the hardiest , and stoniest heart , to heare the sentence of death pronounced upon it for violating the law of his prince and country . it would marre all his merriments to conceive hee were presently to suffer but a temporall death for offending the law of man. and it would much more spoyle the pleasure of sin , if the sinner could with an hearing eare , heare the sentence of eternall death denounced by the law , against soule and body , for violating the righteous law of the eternall god. if an house were ready to fall upon a mans head , how would hee bestirre himselfe , and winde every way to hye himselfe out of the danger . but the burden of the law is more intollerable than the weight of all the sands , and mountaines in the world ; and this oppressing weight is ready to fall on the head of every sinner : which how should it amaze , and affright them , and make them restlesse , till they bee gotten without the reach of the danger . 2. the law in the raigne of it shuts up heaven , ( which receives no trangressour ) and setteth the gate of hell wide open upon the sinner ; and not onely casteth him into hell hereafter , but bringeth an hell into his conscience before hell ; that if his heart be not dead within him as nabals , it is restlesse as the raging sea , tormenting him for the present with hellish feares , dreadfull horrours , and selfe-accusing ; the biting and gnawing of which worme is the very entrance into hell , and a beginning of the eternall torments of it : for the avoiding whereof many wicked men have chosen death , and hastned their owne execution , as farre more sufferable and easie . 3. the law in the raigne of it , thrusts the sinner under the power of the divell , as a condemned malefactour into the hand of the executioner , to be ruled at his will. now must hee blinde his eyes , and as it were by an handkerchiefe over his eyes , hee must pinion him , and binde him hand and foote , and by effectuall delusions prepare him to his death . and what is more just , than that he who will not be led by the spirit of god , should be given up to be ruled by the divell . 4. the law in the raigne of it , addeth a sting , and sharpneth the point of all afflictions , which by it become the beginning of hell , and properly curses ; retaining their naturall acrimony and poyson ; and are as the red sea , even a well , and a devouring gulfe to drowne the egyptians , which same sea is a wall and paved way to save the israelites . it armeth all gods creatures against the sinner , who are ready in their severall rankes to revenge their lords quarrell , till he enter into that new covenant ; of which see hosea 2. 18. it is the law that makes death a doore to hell , and a downefall to eternall perdition : the law is mercilesse , and knoweth no other condition , but doe or die : so as if a man dye under the law , there is no expectation but of death without mercy . quest. 2. but how may a man get from under this dangerous estate ? answ. by the attaining and exercise of three saving graces . first , faith in the son of god ; which 1 apprehendeth christs righteousnesse for the fulfilling of the law. 2. faith establisheth the law ; both because it attaineth in christ remission of sinnes , and so remission of the rigour of the law , as also an imputation of that full righteousnesse which the law requireth . 3. faith is the law of christ , by obedience of which law every beleever must live , and is answerable to the obedience of the whole law. the second grace is repentance , and timely turning unto god ; this helpeth a man from under this danger . 1. in that it flyeth from the dreadfull sentence of the law , and knocketh at the gate of mercy ; it seeks and sues for pardon , and will not give over , till it have got a gracious answer , that all the sins are remitted . 2. in that it wipes off all old scores , repealeth all the actions of the law , getteth all sinnes cast into the bottome of the sea , never to be remembred any more : nay it gett●●● not onely sinnes 〈◊〉 , but ●ven the law it selfe 〈…〉 ●ort buried to the penitent person : as moses body , and is unknowne where it was laid . the third grace is new and inchoate obedience to the law , which is a kinde of fulfilling it . for 1. it is a worke of the spirit in the regenerate , who hath written the law in their hearts , and made them of rebells and enemies to the law , and the righteousnes of it , lovers of the law , and lovers of obedience . 2. it hath the promise of acceptance , and is accounted as full and compleat obedience to the law : and themselves now called perfect and undefiled in the way . god looketh not now on their obedience as theirs , but as on his owne worke in them , nor approveth the person for the work , but the work for the person . quest. 3. how may we know a man gotten from under this da●ger of the law ? answ. by sundry notes or markes . first , by subjection to the gospel in the power of it ; when a man contenteth not himselfe with a title of faith , or a shew of profession , or a forme of godlinesse , or a name that he liveth ; but groweth in the knowledge and obedience of the gospell : for would a man be saved , and obey neither the law nor gospell ? no , no , the apostle concludeth him under the whole power of the law , that knoweth not , nor obeyeth the gospel of christ , 2 thes : 1. 8. 2. by thankefull walking worthy of the gospel : this man knoweth that all the regenerate are gods workmanship ; and that the end of all our freedome from sinne , is the free and cheerefull praise of god : and therefore he cannot but be thankfull to christ his deliverer from under so hard and cruell a master as the law , which did nothing but accuse , accurse , terrify and condemne him : now will he highly prize his freedome , and glory in his happy liberty : now will he live to christ , and for christ ; and ascribe all his happinesse unto him , as doth the apostle for that happy victory over sinne and the law , 1 cor : 15. last : and rom : 7. 24 , 25. 3. there is now peace of conscience , which formerly ( if waking ) did bite and sting ; but now excuseth and acquitteth . i meane not here a sencelesse or brawny conscience , the issue of a dead conscience ; which like a dead man , lay him under a church or mountaine , he is quiet , feeleth nothing , complaines of nothing : so lay the secure sinner under the intolerable burden of innumerable sinnes , his conscience is quiet , and complaineth not . but this peace followeth not from unfeelingnesse , but from feeling sin pardoned , from perceiving sin subdued , and from discerning sinne repented of , striven against and conquered : for the spirit of grace is ever a spirit of mourning , and from that sowing in teares ariseth the harvest of joy . 4. hee that is got from under the law is now a law to himselfe , that is , he willingly submitteth himselfe to the rule and obedience of the law : the way to escape the yoake and coaction of the law is to become a free and cheerfull observer of the law. which standeth in three things . 1. in a care to doe the duties which the law requireth , and in such manner as the law doth require , so neare as we can , psal : 119. 6. rom : 7. 22. 2. in huhumility and griefe that we are so short of the law in our best duties ; that when wee have done all we can , we are so unprofitable , and that even all our righteousnesse is as a stained clout . 3. and all this out of love of god , and of obedience , not for feare of hell or judgement : whence gods people are called a willing people . psal : 110. 4. this must every beleever aime at ; for hee that willingly liveth in the breach of the law is certainly under the curse of it . 5. a man gotten from under the law , giveth up himselfe to the leading of the spirit : gal : 5. 18. if yee be led by the spirit , yee are not under the law. now to be led by the spirit is , 1. to suffer the spirit of god to guide the minde , with knowledge , for he being the spirit of illumination , his office is to lead the saints into all ●●uth . 2. to allow him to carry and order the heart , will , and affections with cheerfulnesse , and constancy in all good duties , whence hee is called a free spirit , not onely because he worketh in himselfe freely , and as the wind bloweth where he will ; but from his powerfull effect in the saints , who by his strong and mighty gales are caried strongly in their motions of grace and obedience . this finde and challendge thy freedome from under the law. but if the spirit that rules in the world guide the course , or satan carrie a man into the foule lusts of uncleannesse , worldlinesse , voluptuousnesse , malice , or the like , as the swine into the lake ; this man is under the whole curse and raigne of the law , because he is under the power and reigne of his sinne . 6. there is joy and thankfulnesse for others freedome as for a mans owne : he that is truly converted is unfeignedly glad for the worke of gods grace in others , rom. 6. 17. god be thanked that yee have beene the servants of sinne , but now ye have obeyed the forme of doctrine , &c. eph. 1. 5. phil. 1. 5. a godly pastour with paul wisheth all as himselfe , except his bonds . a godly parent will rejoyce to see his children to walk in the truth . a father or husband cannot content himselfe with his owne safety from a deadly danger , and see his wife and children left in it still . a godly master as ioshua will have all his house serve the lord with himselfe , and will not endure in his family , a wicked servant , a vassall , and slave to the divell , and sinne ; but will pull him out of the fire or water , or turne him out of doores : yea every sinner converted himselfe , wil strengthen the brethren , as peter , and david , psal : 51. 13. by these notes may a man try and discerne whether he be yet under the law or not . chap. 2. explaining the apostle , and shewing how farre the beleever is from under the law. having shewed that it is the priviledge of justified persons not to be under the law ; we are now in the next place to limit this proposition of the apostle within his own bounds ; which ancient bounds while our libertines remove or break downe , they open a sluce or floodgate unto all loosnes and licentiousnes , both of opinion , and practise . for the right understanding of our apostles meaning , we must consider the law two wayes . first , in the substance of it : or , secondly , in the circumstances or appendices belonging unto it . the substance of the law standeth in five things . 1. the law in the substance of it , is an eternall doctrine , shewing what is good , what is evill , never changed , never abolished , never abrogated , ( no not by christ ) but is as a beame from an eternall sunne ; and the sunne being eternall , how can the beame but be so also ? and thus beleevers are still under the teaching of it ; without which no man can know what god is , nor what is his worship , nor what is the manner of his worshipp , nor what duties wee are to performe , nor how to performe them , either to himselfe , or to our brethren . 2. the law in the substance of it , is a revealer of sinne . rom. 3. 19. by the law commeth the knowledge of sinne ; and every sinner , yea even beleevers are still under the rebuke of it , so long as in many things they offend all , and stand in need of the law , both to worke them to humility and repentance after new sinnes committed , to worke them to a feare and reverent awe of god , and to drive them out of themselves unto christ , for recovery out of their daily infirmities ; for were there no law , there were no transgression , nor discovery of it , rom. 4. 15. 3. the law in the substance of it is a rule of good life , and as the gospell teacheth how to beleeve , so the law teacheth how to live : the law is as the touchstone to try what is gold in us , and what is drosse ; it is as the line and plummet to shew what is straight , and what is crooked : and thus is under the direction of it both for matter and manner of all actions which please or displease god. for as the law civill is the rule of civill life , so gods law is the rule of godly life : and as a good workman that is master of his trade , will have his rule ever at his back , or in his hand , to measure every peece of his worke , that it may stand levell and square ; so even the beleever hath as continuall need of the rule of the law , which ( the apostle saith ) is profitable for doctrine , correction , reproofe and institution even of the man of god. 2 tim. 3. 17. 4. the law in the substance is the expresse idea or representation of the law of nature written in our hearts in the time and state of innocency , and the naturall principles of it cannot be quite extinct , or shaken out of the heart of the worst man ; for the very heathens had it written in their hearts , rom. 2. 15. and much lesse can it be shaken out of the beleever , in whom it is renewed and rewritten in their spirits by the finger of gods spirit , ier. 31. 33. nay the beleever cannot chuse but be framed to a cheerefull and spirituall obedience of it , so long as the spirit performeth that office in them . 5. the law in the substance of it , promiseth a righteousnesse , and eternall life to all the performers of it : and no beleever expecteth another righteousnes , nor another life , nor on any other condition , than the same in the law ; onely in another manner and meanes the same life must be attained , by our ful performāce of the law , though not in our selves , but in our surety ; and by the same righteousnes , not inherent in us , but imputed unto us . so as by this former consideration we see that the beleever is still under the whole substance of the law. and now in the second place seeing the justified person is so many wayes under the law , how saith the apostle that the beleevers are not under it ? to resolve which point , we must now consider the circumstances and appendices of the law , which make it an heavie yoak , an intollerable , and insupportable burden , in regard whereof the beleever is not under it . these appendices of the law are seaven . first , one consequent of the law is , that it yoaketh every man to a personall performance of it ; for himselfe must doe all things that are written in the law , to live in them . and this is now an impossible obedience , because of our flesh . but christ having perfectly fulfilled the law for the beleever , and becomming the end of the law for righteousnesse to every one that beleeveth : in this regard they are not under this rigour of the law , which knoweth no surety , no mediatour , no imputed obedience , but in every mans owne person ; and yet the gospell remitteth no part of the substance of the law , which requireth perfect obedience : only it tendreth it in the person of the surety , and gets acceptance when perfect obedience is done for the person , though not by him . 2. another appendix of the law is , that this rigorous exaction of personall , and perfect obedience is urged upon paine of eternall death : for , cursed is every one that continueth not in all things that are written in the booke of the law , deut. 27. 26. and gal. 3. 10. now the beleever is not under this co●sequent of the law : for christ was made a curse for us , and redeemed us from the curse of the law , gal. 3. 13. and by him being justified by faith , we escape this damnatory sentence , rom. 8. 1. but it is one thing to be free from the curse of the law , another from the law it selfe : and it is no good sequell , we are free from this sanction of the law ; therefore from the substance . 3. another appendix of the law is , that it urgeth and forceth it selfe upon the conscience with feare and terrour ; for as was the manner of the lawes delivery at the first , so it still thrusts it selfe upon the sou●● by coaction and constraint . a●● thus the beleever is not und●● the law ; for the grace of 〈…〉 empteth him from the rigorous exaction of it , and frameth his heart to a willing , and cheerefull endeavour in obedience ; for what the law prescribes to be done , it helpeth in the doing of it : and as christ himself became under the law not forced or coacted , but freely ; so is now the christian. but this being but an adjunct , shall we argue from removing an accident , to the remotion of the subject ? or because we are not under the law as a rigorous exactour , and terrible revenger , therefore we are not under it as a righteous commander , and holy conductour ? the 4 consequent of the law is , that it acknowledgeth no justification or life , but by com●●eat obedience ; no life or sal●ation must be expected by the ●w , but by keeping it wholly 〈◊〉 exactly . and thus it is an impossible yoake ; for by the workes of the law no flesh can be justified , rom : 3. 20. so as now the beleever is not under the law for justification , unto whom christ is made righteousnesse , and whose perfect obedience is imputed , rom : 4. 5. but it is no good argument , that because the law is fulfilled by christ , it is therefore abolished by christ : surely every simple man can distinguish betweene accomplishing and abolishing the law : nor it will not follow , that because the law cannot justifie , therefore it cannot instruct , guide , or edifie . the 5 consequent is , that the law is the vigour and strength of sinne ; that it arraignes , and condemneth the sinner , and is the minister of death , 2 cor : 3. 7. but there is no condemnation to those that are in iesus , christ , rom : 8. 1. for that heavie sentence of the law is transferred upon christ himselfe , and carried off the beleever . but it will never hold weight or water in argument , that because a beleever is freed from the damnatory power of the law , he is free therefore from the mandatory and directory power of it . the 6 consequent or appendix of the law is , that thereby sinne is excited and provoked by our owne corruption rebelling against the law , rom : 7. 11. which is not by the fault of the law , which remaineth holy , just , and good , v. 12. but by our wicked nature , which is more violently carried to that which is forbidden ; even as an untamed colt , the more it is hampered , the more mad and stirring it is . but the beleever is not thus under the incitation of the law , who by grace is in great part freed from this reluctation and resistance , and by the same grace made tractable and willingly subject to the law , which they discerne to be so concordant , and a very counterpaine of the holinesse and justice of god himselfe ; and thinke themselves so farre from being loosed from the law by the doctrine of grace , that they are faster tyed to the obedience of it . the 7 and last appendix of the law , is to consider it as the law of moses , and in moses hand given to the church of the iewes ; in which respect it had many circumstantiall references to that people , and many accessories in the administration towards them ; besides some strictnesse , rigour , and terrour to that people under rudiments : in regard of which , beleevers in the new testament are not under the law as it was in moses hand ; but sundry references and circumstances , as suppose , time , place , persons , tables , testament , manner , measure , terrour , rigour are altered , and changed in the church since christs death . but it will prove no good reason , that because an heire in minority is under tutours and rods , therefore he may being come to yeares live as he list , and become a lawlesse man : or that because the law as given by moses to the church of the iewes is in some circumstances altered , therefore it must be in the whole substance of it abolished and that wholly : or that because the church of the olde testament was under a strait law , therefore the church in the new testament must be under none . the summe of all is comprised in these three following conclusions : 1. that the regenerate are never sine lege , that is , without law : of wicked men is said , that they are lawlesse , and described to be disobedient , ungodly , sinners , unholy , prophane , the genuine epithites , and right characters of our late anomists and antinomists ; but the regenerate are no such . 2. that the regenerate are not ( as our text saith ) sub lege , not under the law : namely in respect , 1. of iustification by the law : 2. of condemnation by it : 3. of personall and perfect obedience , which ch●ist in their stead hath undertaken , and performed : 4. of coaction and constraint , from which the spirit of liberty hath freed thē in great part : 5. of the sundry accessories of moses his administration to that people to whom it was delivered : in these regards , and some other they are not under the law. 3. that the regenerate may be truly said to be in lege , that is , in , or under the law , or within the compasse of the law ; in respect , 1. of the doctrine , rule and instruction of it : 2. of their subjection unto it , who frame their lives secundum legem , according to the law : 3. of the spirits inscription , who writing it in their hearts keepes them within the compasse of it , and holdeth them in the respect and cheerfull obedience unto it . and thus we have cleared the meaning of the apostle in this , and other phrases of the like sound , ye are not under the law. chap. 3. proving beleevers under the rule and direction of the morall law. now because the sonnes of belial are come out , and tumultuously are risen ( as did the heathens ) against the lord , and his most righteous law , saying , let us break these bonds , and cast these cords from us ; for we are under the teaching of grace , and under the rule of the spirit , all our worke is done to our hand , and we have nothing left for us to doe , and therefore the law to us is as the seven green cords on sampsons armes , which he brake off as a thred of tow when it toucheth the fire , and our selves as loose , and at liberty from it , as he was from them ; for the whole law is abolished to us wholly . therefore we are to prove against them , that true beleevers have both a true use of the morall law , and besides their lively faith , wherin they have received the spirit , have need of the directions , and doctrines of the morall law , for the performance of the duties of it : and that by these reasons . if the same sinnes be forbidden after faith as before , then is the law in some force to beleevers . but the same sinnes are forbidden them after faith as before . and therefore the law is in some force to them . the proposition is cleare , because the law onely discovereth and revealeth sinne , as the gospell doth the remedy . the assumption is also manifest , because the law is an eternall truth , and is never at agreement with any sinne in whomsoever . concupiscence before faith is sinne , and no lesse sinne after faith in the regenerate : davids murder , and adultery were sins after faith ; and the same man that beleeved in god , committed adultery with bathsheba . object . these were foule sins in themselves , but not in him because he was justified . answ. then nathan was deceived in saying , thou art the man : and david , when he said , i have sinned . had david sinne after faith ? then was david under a law for obedience : for every sinne is the transgression of the law , and where no law is , can be no transgression . the like of peter in the new testament apparantly a beleever , for christ prayed that his faith should not faile ; yet after that fell into those foule sinnes against the law , rash swearing , and false swearing , and cursing himselfe ; which were foule sins in him , as well as in themselves ; why should he else goe out , and weepe bitterly ? peter , as full of shifts as he was to save his skin , was to seeke in this shift , to turne off all his sinne , and sorrow at once , that being a beleever , and in the new testament , the law had nothing to doe with him . this argument our novatians and famelists can by no other shift avoid , but by flying to a perfect purity in themselves : for this is a dangerous , and desperate principle of their catechisme rife in the mouths of their novices , be in christ , and sinne if thou canst ; and is very coherent with their other tenents : for were the morall law indeed wholly abolished , why should they not worship false gods , sweare , breake the saboth , rebell , kill , whore , steale ? what should hinder them from rayling , and reviling all ministers and people , besides their owne sect , as in a dead faith , as onely morall men in state of death ? all this is no sinne : abolish the law , and thou maist say , sin if thou canst . but oh vaine men . can david sinne , and for his sinne his flesh tremble with feare of gods judgments ? can peter at the side of christ sinne , and that after so many warnings of christ himselfe ? doth paul know but in part , and after faith find a law in his members rebelling against the law of his minde ? and that after grace received , the good hee would doe , hee did not , and the evill hee would not doe , that did hee ? and are you in so high a forme beyond these worthies , that you cannot sinne if you would ? ponder a little these places of scripture and if you be still mad of your perfection , i will say of you as ierom of your fellowes ; you had more need of physick to purge your braines , than perswasion to informe your judgements . eccles : 7. 20. there is not a just man on earth that doth good , and finneth not . 1 kings 8. 46. for there is no man that sinneth not . object . no ? hee that is borne of god sinneth not . answ. the apostle saith not simply and absolutely that he hath no sinne , or sinneth not ; but hee sinneth not industriously , hee makes not a trade of sinne , he sinnes not as the wicked doe , nor sinneth not in raigning sin , nor sinneth unto death , without returne and repentance , because the seede of god abideth in him , and destroyeth in him the worke of the divell . prov. 20. 9. who can say , i am pure from sinne ? who ? i can say so , and i can , saith every libertine ; my sin may be sought for , and cannot be found ; and mine , saith another , is washed off , that it cannot be seene ; and mine , saith a third , is as a bottle of inke dispersed in the sea , and not to be discerned . and indeed thus it is in the justified in respect of gods account , and imputation ; but while they speak so magnifically of themselves in respect of the presence of sinne , they onely blow up their bladder bigger , which all the while is swelled up but with stinking winde and emptinesse . but they would have some places out of the new testament , as men beyond the reach of the olde . and so they may . iam. 3. 2. in many things we sinne all : we all ; all apostles , all christians ; sin , that is , transgresse the law ; in many things , by daily failings and errours : and therefore all we in the new testament , since christs death , though we be justified by faith , are under the rule and obedience of the law ; because we sin in many things . 1 ioh. 1. 8. if we say we have no sinne , we deceive our selves , and there is no truth in us . wee : who ? the apostle speaketh of carnall men , say some of the libertines : as if the apostle was a carnall man : but the former verse expresseth who they be that have sinne ; those that walke in the light ; those that are in communion of saints , and have fellowship one with another ; and those that are justified and sanctified , whom the blood of iesus christ his sonne hath cleansed from all sinne . if the same duties be required of all after faith as before , and every conscience bound to the performance ; then the law in the whole use is not abolished to beleevers . but the first is true : and therefore the second . the former appeares , because where any duty is commanded , there the rule of that duty is implied : and this rule is the morall law , which bindeth all men to all duties of it both before and after christ , being an eternall measure of all that is right or crooked . that it is a rule of duty before christ , they deny not ; and that it is a rule of duty since christ , i make it plaine thus . 1. because christ himselfe did confirme , expound , establish and fortify the law by his word and authority , which was the scope of his large sermon upon the mount , in mat. 5. 6. and 7 chapters : which had it beene to be utterly abolished , he would rather have declaimed bitterly against the law as our antinomists doe , & have rather commended the pharises for weakning it by their glosses ; than have vindicated it , and restored to the full strength and power of it . 2. our lord not onely confirmes it in it selfe by his doctrine and life , but also in the conscience of every christian. matth. 5. 19. he that breaketh the least of these commandements , and teacheth men so to doe , shall be least in the kingdome of heaven : but he that shall teach and observe them , shall be called great in the kingdome of heaven : that is , shall be honoured , and counted a worthy member in the church of god. no , saith the libertine , we must not teach the law in the church ; and those that doe are legall preachers , that lead men into a dead faith ; we must doe nothing , because god commands us : nay we not onely reverse the least of them , but all at once , and teach others so to doe . see now if fire be more contrary to water , or christ to belial ; than christ to these sonnes of belial , that will be under no yoke of the law , no rule , no obedience . 3. the apostles after christ bring converted christians every where to the rule of the law , and frequently alledge the law to urge the duties of it : and therefore the law ceaseth not to be the rule in the new testament ; for if it had , they would not have pressed exhortations by the law. rom. 12. 19. dearely beloved , avenge not your selves : why ? for it is written , vengeance is mine . rom. 13. 8 , 9. pressing the duty of love , the onely debt beseeming a christian , he urgeth it by this argument ; because , love is the fulfilling of the law ; and repeateth all the commandements of the second table , not to repeale or reverse any of them , but to confirme them as the rule still , and comprehendeth them all in this , thou shalt love thy neighbour as thy selfe . ephes 6. 1. children obey your parents ; and presseth the duty from the law ; for this is the first commandement with promise . heb. 12. 28. let us have grace to serve god acceptably , with reverence and feare . why ? for our god is even a consuming fire . did not now the apostles come as well with a rod , as with the spirit of meeknesse ? did not they perswade men , as knowing the terrour of the lord ? did not they call mens eyes , not onely to behold the goodnesse of god , but also to behold his severity ? rom. 11. 22. dare now an audacious libertine step out and tell the apostles ( as they tell us ) that they were legall preachers , that they taught men popery and justification by workes ; and that they made men onely morall christians , because they held the law before them as the rule of all duties both of piety and charity ? if christ came not to abolish the law , but to fulfill it , then the law is not abolished : for either christ abolished it , or none ; and either by his comming , or not at all . but christ chargeth us , not to thinke that hee came to abolish it , matth. 5. 17. for what is it to destroy the law , but to take from it that vertue and power whereby it is a law , and to make it of none effect . and that christ came not to destroy the law is manifest : because 1. it is his owne law , which must endure for ever in heaven , psal. 119. 2. because it is holy , just , and spirituall , rom. 7. 13. which words imply , 1. that there is in it a supernaturall , divine , and unperishing vertue , resembling god himselfe , who shall as easily be destroyed as his law. 2. that it serveth to be a divine direction of all men ▪ in all holy , just and spirituall duties . 3. that it is an holy instrument of the spirit , by which he leadeth out the faithfull into the practise of those duties . 4. that whosoever have the spirit sent to dwell , and rule , and to write the law in their hearts ; they cannot detract from the law ; but the more spirituall themselves are , the more doe they discerne the spirituall power of it , and frame to the spirituall observance of it : so did the apostle in this place ; so david , psal. 19. 7 , 8. and 119. 39. nay christ came to fulfill it , in himselfe , and in his members . 1. by preaching , illustrating , and inforcing the law , by vindicating it from false glosses , and restoring to the full and first strength of it ; by all which he sheweth it to bee immutable and eternall . 2. by plenary and full satisfaction of it , and by his perfect , and personall obedience , both active and passive ; so as he fulfilled all the righteousnesse of it ; and left not one iota of it unfulfilled . 3. by donation of his spirit , writing the law in the hearts of the elect , and inciting them to new and cheerfull obedience of it ; for to this end the saints receive the law of the spirit of life , that they may not walke after the flesh any more , but after the spirit , if the apostles after christ did not abrogate the law , but establish it ; then it is not abolished to beleevers in the new testament . but they by the doctrine of faith did not . rom. 3. 31. doe we abrogate the law by faith ? god forbid ; nay wee establish it . where the apostle cryes downe that grosse conceit of the contrariety of the law and gospell , so as one of them must needs devoure the other , as moses rod did the rods of the inchanters . true it is they are a distinct and divers doctrine ; but in god and his word is no contrariety ▪ and true it is the law and gospell will never stand together in the justification of a sinner before god , yet they friendly concur and agree in christian conversation , wherein they are inseperable , as also they are in christian institution : yea here they helpe one another , as one hand doth another . whēce the holy apostles who knew that the gospell was not properly and substantially the law ; yet usually in the publication of the gospell confirme the authority of the law. see some instances . rom. 1. 18. the gospel is the power of god to salvation : and by it not onely the righteousnes of god is revealed from faith to faith , but the wrath of god is revealed from heaven against all ungodlines : not that the gospell is a ministery of wrath , but a witnesse that wrath hangs over the heads of wicked men rejecting the gospell . rom. 2. 16. christ shall judge the secrets of men according to my gospell : that is , according to the witnesse of the gospell preached by me . 1 iohn 2. 1. brethren , i write these things to you that you sinne not : and what did he write else but the sweet tidings of the gospell , that is any confesse his sinnes , god is faithfull and just to forgive them ; and that if any sinne , wee have an advocate with the father , & c ? for as no man can teach any duty of the law , but therin calls to faith : for call to the love of god , the substance of the first table ; must not he be first beleeved , and then loved ? or to prayer ; how can they call on him on whom they have not beleeved ? and so in the rest : so neither can a man preach faith without some reference to the law ; for can a man beleeve a remedy without knowledge , & search of the wound ? nay it is the law that fits us to prize christ a physitian , or else would we never meddle with him , no more than he would seeke out for a garment that hath no sence of his shame or nakednesse . what if the law know not , nor command one to die , or satisfie for another ; yet it doth not denie , or exclude , or hinder the mercy of god revealed in the gospell , but maketh way unto it . the apostles therefore did not abrogate the law by faith ; nay ( saith our apostle ) we establish it . from whence the argument will rise stronger : if the apostles did stablish the law by the doctrine of faith , then is not the law abolished to beleevers in the new testament . but they did establish the law by faith . quest. how doth faith stablish the law ? answ. 1. in shewing that all the menaces and curses of it are not in vaine , but all fulfilled in christ , who was laid under them all to free us from them . 2. it fulfils the law , because it bringeth before god the perfect fulfilling of the law for justification ; though not in our selves , yet in our surety , in whom wee have perfectly fulfilled it , and shall live by it ; the law must be absolutely fulfilled by us in our surety , or we cannot live . 3. it stablisheth the law , because faith worketh by love : which love is the fulfilling of the law : so as by faith being justified , as we are in a stronger obligation to the duties of it , so we begin a new obedience to all the commandements , and there is no duty which a christian is not firmely obliged unto . tell me ( saith augustine ) what there is in all the ten commandements , what it is that a christian is not bound unto ? 4. because by faith we can pray , and by the prayer of faith obtaine the spirit of god , by whom we are supplied with needfull strength to obey the law : so august : faith obtaines grace , by which the law is fulfilled : and ambrose saith , that faith stablisheth the law , because faith shewes those duties to be done which the law commandeth to be done . and thus have we strengthened our fourth argument , which hath proved that the apostles of christ abolished not the law , but established it : and therefore it is not without use and force in the new testament . in whomsoever must be a constant endeavour of conformity to the law , to those the law is not abolished . this is plaine , because where any thing is to be regulated , there the rule is necessary . but every beleever after conversion must strive to a conformity with the law , 1. in his inner man , 2. in his outward man , 3. in his whole man. 1. in his inner man , he must delight in the law of god , rom. 7. 22. both in his minde he must serve the law of god , verse 25. and in his affections hee must love the law. psal. 119. 97. oh how love i thy law. psal. 1. 1. the blessed man delighteth in the law of the lord : not onely in the knowledge of it ( which an hypocrite may ) but in the conformity of their hearts and affections with it ; they carry friendly affections to the law. our antinomists outboast all men in point of their justification . but st : ambrose his rule denieth them to be justified , because they are not friends with the law. and mr. luther , whom they challendge as their friend , and favourer , rangeth them among unjustified , and unregenerate men ; of whom he saith , that they love the law , as well as a murderer loveth the prison , and so well love these the law , and therefore by his censure rejected among the unregenerate . 2. in his outward man , and action the justified man must testifie that the law of god is written in his heart : so the apostle , 1 ioh. 2. 17. he that fulfilleth the commandement abideth for ever . what is this commandement , and what is it to fulfill it ? the commandement is the same which he had delivered in the former part of the chapter , consisting of two branches . 1. to beleeve in the sonne of god , as our onely satisfaction , our onely advocate , and the reconciliati on for the sinnes of the world , v. 1 , . 2. that we embrace him as our unerring patterne of our lives , and walke as he walked , v. 6. quest. how did hee walke ? answ. 1. in the generall observation of the whole law. 2. in speciall : in the perfect love of the brethren , v. 9. and in the contempt of the world . now must christ walk in the obedience of the commandements , and must not the christian ? yes , saith the apostle , every christian must fulfill the commandement . object . what will you teach justification by workes ? answ. no , we call not men to legall fulfilling of the commandement , but evangelicall : as 1. when the minde delighteth in the law of god , as holy , just and good . 2. when the heart hides it , to conforme unto it . 3. when the affection desireth to fulfill it , rejoyceth when he can attaine to any obedience , and sorroweth when he faileth in it . 4. when in his actions he beginneth that obedience which shall end in perfect fulfilling : this the gospell accepteth , and accompteth a fulfilling of the commandement . thus the apostle , rom : 8. 4. the righteousnesse of the law is fulfilled in us , which walke not after the flesh , but after the spirit : that is , christ by his meritorious obedience to the death , hath not onely freed us beleevers from the condemning power of sinne , but from the commanding power of it ; and so renewed our nature , as that the law of god shall be fulfilled in us : and that two wayes . 1. by application of his owne perfect fulfilling of it unto us ; with whom we by faith being united unto him , whatsoever is his being the head , is ours also being members . 2. by our sanctification it is fulfilled in us inchoately : that is , by obedience begun here , which at last shall be perfected , so as not the least motion or desire contrary to the law shall be left in our nature . thus is the righteousnesse of the law fulfilled , not by us , but in us , even here below ; and is our rule both in earth and in heaven . 3. in his whole man , the beleever must grow up to the image of christ , and to the conformity of his holinesse , which is no other but the perfect image of god expressed in the law. this growth in grace , and sanctification , is called the rising up to full holinesse , as the sunne riseth up higher till perfect day . prov. 4. 18. the way of the just is as the light , which shineth more and more till perfect day . but this cannot be done without the helpe of the law , the onely rule by which , and the scope unto which it must be directed . for 1. how should a beleever free from sin know himselfe in the service of righteousnesse , as rom. 6. 18. if he be under no command , or if his obedience be without rule or direction ? 2. or how should he discover his daily errours , to be humbled for them ? how should he remember from whence he is fallen ? or be raised to doe his first workes ( for all this must further his sanctification ) without the rule of the law ? 3. or , how should he see the imperfection , and uncleannesse that cleaveth to his best duties , whereby he is kept from proud pharisaisme , and the arrogant conceits of these libertine perfectists ; but by this stra●ght , and unalterable rule of the law ? by all which reasons it appeareth it that the morall law is not without force and 〈◊〉 unto beleve●● . chap. 4. discovering the true grounds of opposing so cleare a doctrine . wee never reade of hereticke , but hee would challenge the sacred scriptures as the groūds of his heresie , which indeede are the onely hammer of heresie : and even so these spiders , who sucke poyson out of the sweetest flowers , set a flourish and varnish over their poysonfull opinions with some scriptures , either wrested and writhen out of their owne sence , or broken off from other scriptures & thēselves ; for they have the scriptures , as aug : saith , the donatists had the sacraments for ostentation rather than for salvation . this vizard we shall put off in the 9 chapter , which shall vindicate the scriptures fouly mistaken and misapplied by them , and restore them to their true sence and strength against themselves ; for no sword is so fit to take off goliahs head as his owne , and no weapons can be more keene a-against these , as those which wee shall wrest out of their owne hands . but in the meane time we will first lay open the true grounds of this unhappy schisme , and the right rise of these palpable errours . and these i observe to be three . 1. grosse ignorance : 2. swelling pride : 3. love of licentiousnesse , joyned with the hatred of holinesse , as we shall discover in their order . as truth hath no enemy but falshood , neither light any contrary but darknesse ; so the cleare rayes and beames of saving knowledge , issuing from christ the sunne of righteousnesse , are darkned and obscured in corrupt mindes by the clouds and mists of ignorance , the common mother of mistakes and errours : for what can a man in the darke doe other than misse his way , and marre his worke ? and what hath made these audacious libertines bold but blindnes ? who while they busie their heads in idle and fruitlesse speculations , and waste their discourses in idle and impertinent questions , are grosly ignorant in the very principles of catechisme , and farre to seeke in the very lowest grounds of religion . i remember mr. calvins observation concerning the same sectaries of his time : that whereas other heresies were raised , and defended by men of learning , wit , education , and reading : this was set on foot , and maintained by ideots , rude , & illiterate men , that never learned their frensie by turning bookes , but in some coblers or artificers shops and places of rude resort : for the basest schoole ( saith he ) will serve to teach a man to blaspheme god : and to prove his assertion , he nameth the two chiefe champions , who in his time raised and spread it about geneva , both wel known to him and drew a great multitude after them ; of whom one would willingly have had the preferment of an hostler or porter ; and the other of a chamberlaine or tapster ; fit captaines for their skill to levie , and lead such a band : and even such are the bricks that at this day are framed out of such clay ; a base sort of people , whose ignorance ( in the high conceit of knowledge ) layes them open to delusion , and wrappeth them in errors , so as none that savour of liberty comme●h amisse unto them : whereof while i give a list , or catalogue , let none thinke that i father any childe on them but their owne ( if they will owne their owne writings ) or any opinion , but such as for the loosnesse of it , and likenesse with the rest of the brood , will father it selfe . i know i have to deale with men as slippery as eeles , who can play fast and loose with their owne tenents at their pleasure ( for what can holde them whom gods law cannot ) sure i am , many of them will deny those to be their opinions , or in this sence ; or reject them on some private persons , or absolutely deny what they resolutely holde , if any way they may either advantage themselves , or disadvantage their impug●er . nor herein i am not uncharitable : it is not long since one of their masters ( in the hearing of a minister , who himselfe related the story unto mee ) taught a number of silly women gathered into his house on the saboth day ; that the law was wholly abolished : that god could see no sinne in the justified : that they were as perfectly pure as the angels ; yea as christ himselfe : with great vehemency and contention both establishing these and the like grounds and principles of his catechisme , and reviling our legall preachers , that leade men into a dead faith . but upon the thursday after , meeting the same minister at the high commission court , and fearing some danger towards him ; he disclaimed to him with as much earnestnesse , all that hee had then taught in every particular . the minister onely dismissing him with admonition , to consider how hee could answer god and his owne conscience , in seducing so many silly women against his knowledge , onely to maintaine his teeth . it shall not much trouble mee whether they owne them or renounce them : i avow them to be errours , and not onely creeping in the darke , but emboldening themselves into the light , and such as are very prejudiciall to many well-meaning but weake mindes , for whose satisfaction and setling i have set them downe as i have met with them in their papers , with some short antidot and preservative against them , intending rather a short survey , than any large refutation of them . 1 error . that christ came to abolish the morall law : and that the gospel takes away all obedience to the commandements : and that true faith standeth at defiance with working and doing . answ. this threefold error ariseth out of a threefold ignorance . 1. out of the ignorance of the end of christs comming , who saith expresly , that he came not to abolish the law , but to fulfil it : in himselfe legally ; in beleevers evangelically : as we have proved largely in the former chap : reas . 3. 2. in the ignorance of the nature of the gospel ; which is so farre from taking away all obedience to the law , as that it indeed teacheth and requireth obedience unto it ; not whereby we performe the law ; but testifie our faith in the gospell ; and is therefore called the obedience of faith . the law indeed calleth for personall obedience to satisfie and justifie before god , but so doth not the gospell ; but onely for an obedience to testifie our love to christ , who hath satisfied it for us : for this is testified by keeping the commandements . ioh. 14. 23. if any man love me , hee will keepe my commandements . what love then in these men , that will keepe no commandements ? object . our love makes us keep his commandements : but what is that to the commandements of the law ? answ. as if christ did not command the same love and duties in the morall law. see matth. 22. 37 , 38. where christ enjoyneth the young man all the duties of both tables . 1 ioh. 3. 23. this is his commandement , that wee should beleeve , and love one another . is this his commandement of any other love than that which is the summe of the second table ? and what were the commandements of the apostles , but evangelicall commandements , & commandements of christ ? and yet they commanded duties of the law. 1 thess. 4. 2. ye know what commandements we gave you by the lord iesus . what were they ? such as concerned fornication , v. 3. and oppression & fraud , v. 6. and were not these the same duties of the law ? the 3 error floweth from ignorance of the nature of faith ; which is so farre from renouncing obedience , that it is never severed from obedience ; and it is not true faith that worketh not by love : for what is it to beleeve ? it is not onely to assent to what the scripture saith ; but to adhere and cleave unto it , and to the lord in the obedience of it : as henoch by faith walked with god ; abraham by faith left his country ; abode in the land of canaan as a stranger ; offered his son isaac , &c. and whence is it that obedience is called a fruit of faith ? for every act of grace must rise from the roote of that grace , as every fruit from his owne roote ; so as workes of charity are rooted in charity , which is a distinct grace from faith : yet are they called fruits of faith , because the doctrine of faith enjoynes them , and the grace of faith inclines the soule unto them ; and because faith receives the spirit of christ for sanctification , as well as the merit of christ for justification . but why doe they exclaime against us for preaching and embracing a dead faith , while they obtrude on their proselites a faith which must not work by love ; which , if they will beleeve s. iames , is a dead faith 2 error . that godly life hath nothing to doe with keeping commandements . answ. the scripture saith , that godly life is nothing else but the fulfilling of the commandement , and will of god revealed . 1 ioh. 2. 17. he that fulfilleth the commandement abideth for ever : which is to be meant of evangelicall fulfilling , not legall . see chap. 3. arg . 5. one thing it is to exercise good workes in way of obedience , another to rely on them in way of righteousnesse . 2. our charge is in every thing to prove and try what is the good and acceptable will of god : and have we nothing to doe with commandements the rule of tryall ? certainly we can neither doe any just thing without the rule of justice , nor prosecute it justly . 3. the life of christ was most godly , yet was said of him , heb. 10. 7. in the volume of the booke it is written of me , that i should doe thy will : and hereunto must every member be framed that must be in conformimity with the head . 4. not any duty of godly life can be acceptable or comfortable , but that which is warranted by a commandement , and we must know it so to be ; there can be no right worship , or worshipper , but hee that doth the will of god. ioh. 9. 31. if any be a worshipper of god , and doth his will , him hee heareth . so doest thou expresse love , shew mercy , execute justice , or practise any vertue , and not by vertue of any commandement ? he that will not heare the lord , saying , what i command thee , that doe onely : shall heare , who required these things at your hands ? 3 error . that blessednesse is meerly passive , and therefore it is in vaine to put men upon actions for that end . answ. it is so to us in respect of merit and price ; but in respect of fruition , it is obtained instrumentally by faith which is an action , and is said to be ours ▪ yea our owne ; for the just lives by his owne faith : not because we are authours or causes of it , but subjects in whom god worketh it , and because by it things beleeved become our owne . 2. we are meere patients in the causes of blessednesse ; but in respect of conditions we are not so : for as we said of faith , wee may also say of good works ; god enableth to them , but man worketh them , and walketh in the way of them to blessednes : not that our works are causes , but conditions without which blessednesse is not attained . see matth. 25. 35. 3. this assertion bewrayeth great ignorance of the proper and present use of sanctification , and the duties of it ; which they conceive as legally urged , to helpe the beleever in his title and right to the blessed inheritante purchased in heaven : whereas onely christs righteousnes and merits give right and title unto heaven ; but yet the grace of sanctification gives us an aptitude and fitnesse unto it : for , without holinesse none shall see god , heb. 12. 14. and , no uncleane thing shall enter into the gates of that city . yea it is proceeding in sanctification to the measure , and stature of christ , that fits us to the vision , and fruition of the glorious presence of god ; and for the full possession of that heavenly inheritance . 4 error . that the justified person is free from all spot of sinne , and perfectly righteous : for justice requires that a man should be as perfect as by creation before acceptation . answ. 1. iustice requireth that gods wrath should be pacified , and a righteousnes procured whereby the sinner may be accepted to mercy ; but not a plenary and personall perfection . 2. they shew grosse ignorance in the nature of justification , which frees the beleever from the condemnation of sin , but not from the inhabitation or molestation : for sinne is in the godly after justification . 1 ioh. 1. 8. if wee ( that is , wee that walke in the light , and have communion one with another ) say we have no sinne , we deceive our selves . 3. faith it selfe in the justified is sincere , but not perfect ; for as we know things beleeved but in part , so we beleeve but in part ; our eye is not more dimme to see , than our hand is weake to receive : yea even in the best faith is imperfect , and mingled with doubting . moses●aith ●aith quailed at the rocke ; elias in a passion would be dead ; yea even abraham himselfe , who was strong in faith , though he doubted not of infidelity , yet he doubted of infirmity , gen. 15. 3. by long delay , his faith was sore shaken , when he said , that eliezer of damascus must be his heire . now would i know how that which is it selfe imperfect , and not free from spot of sinne , can make another altogether spotlesse . see more hereof in the second ground of this opposition . chap. 5. containing foure more pernicious and erronious opinions . 5 error . that no action of the beleever after justification is sinne , for unto faith there is no sinne ; for all sinne past , present , and to come , is taken away by the blood of christ , and no sinne remaineth in the kingdome where faith reigneth , and sitteth judge ; it is out of the lawes element to judge of this blessed condition : neither can god allow any worke that is defective in the beleever . answ. here is the ghost of h. n. in this peece of new gospell , which tels us a dream of an absolute reigne of faith , where is still remaining sinne . true it is that faith deposeth the reigne of sinne , that it rule not , but so as that it selfe never reigneth in this life without the presence and assault of sin ; for such as say they have no sinne with their faith , deceive themselves . 2. it is enough for the state of this life , that faith frame the heart to willing and sincere obedience ▪ though not to perfect and absolute . 3. it argues their grosse ignorance in the scriptures , which affirme , that both persons and duties of beleevers , though imperfect & defective , are yet pleasing . 1. for their persons , god looketh upon them in christ , & pronounceth of them , that though they be blacke , yet they are comely . prov. 12. 22. the lord taketh pleasure in them that feare him . psal. 147. 11. the lord taketh pleasure in his people . acts 10. 35. in every nation he that feareth him is accepted of him . 2. for their duties , though they be imperfect , yet they please him , because their persons doe . mal. 3. 4. then shall the offerings of iudah and ierusalem be pleasing unto thee . phil. 4. 18. an odour of sweet smell , a sacrifice acceptable and well-pleasing unto god : speaking of the almes and charity of that church . col. 3. 20. children obey your parents , for this is wel-pleasing to the lord. and our comfort and happines is , that he pleaseth to accept from us that which is sincere , though weake , and imperfect . 6 error . that our preachers teach popery in persuading good works to further mens owne salvation . answ. our doctrine and practise herein agreeth with the doctrine of the scriptures , and with the practise of christ and his apostles , and because the sectaries cast this imputation upon godly ministers , to weaken their authority among their people , it will not be amisse in few words to cleare it : and that in these positions . 1. wee teach according to scripture , that every good worke must rise from a good worker , for the tree must first be good : and men gather not figges of thistles . so as a good worke is proper to a justified person , and the use of it cannot be to justifie , because he is justified already . 2. we teach the necessity of the duties of the law to salvatiō ; not as causes or merits of our salvation or justification ; which were to dethrone christ , and preach popery , but as a way and meanes appointed by god to walke into heaven : and so the apostle preached them necessary . tit : 3. 14. let ours also learne to maintaine good workes for necessary uses : and every simple man knoweth , that the holding of the way must needes further the journey , and conduce to the place intended . 3. wee carefully alwayes distinguish betweene the justice of workes , which conduceth nothing to salvation ; and the presence of workes , without which there is no expectation of salvation : for without their presence all faith is dead , and all religion vaine . 4. wee distinguish in this doctrine , the principall efficient cause of righteousnesse and salvation , from the instrumentall . is it a good reason , that because christ is the principall efficient , and the onely meritorious cause of our salvation ; that therefore all the instrumentall and adjuvant causes and means of salvation must be cut off and cast away ? true it is that god alone decreeth our salvation , christ alone meriteth it , the spirit alone sealeth it : but yet the gospell revealeth it , and that saveth ; faith apprehendeth it , and that saveth : the ministers they preach it , and they save , namely ministerially . 1 tim : 4. 16. thou shalt save thy selfe , and them that heare thee . did the apostle write popery , or derogate frō christ , in saying that timothy did save himselfe and others ? or is it such a peece of popery to say , that the use of the meanes doth further the end ? 5. what will you say of st. paul , who commands us to worke out our salvation with feare and trembling ? it seemeth he thought that men must doe something toward their owne salvation : as that father did , who saith , that though god made us without our selves , yet hee saveth us not without our selves . and phil : 4. 17. when he calleth duties of beneficence and charity , a fruit furthering our reckoning ; that is , as a meanes , not as a merit . i would know how they should further our reckoning , and not further our salvation . true it is that mercy accepteth that for a furthering of our reckoning , which in strict justice would not goe for payment : but yet seeing the same mercy takes us into the worke , we may per●wade also with the apostle , that christians would be still thus furthering their owne reckoning . the same apostle speaking of the same duties , 2 cor : 9. 6. calleth them a sowing , and saith , he that soweth liberally ▪ shall reape liberally . whether doe not these men thinke , that sowing is a furtherance to the harvest ? surely s. paul thought so , & yet minded not to strengthen popery : for neither is he that soweth any thing , neither he that reapeth any thing , but god that giveth the promise , and increase . the same apostle speaking of the duties of christian suffering , saith not onely that they turne to the salvation of the saints , phil : 1. 9. but also that our light and momentany afflictions cause unto us an eternall weight of glory . & do they not then further our salvation ? and what doth the apostle peter say lesse ? when he saith , that by addition , and exercise of graces , an entrance is ministred abundantly into the kingdome of christ. and why doth the apostle excite christians every day to further themselves in the way of salvation , as runners by speed and strength get nearer the goale ; if we may not urge the doctrine of good workes , and christian duties , in pretence of the lawes abolition ? which certainly was as much abolished in the apostles dayes as now ? 7 error . that not as much as any outward worship of god required in the law is to be performed by true beleevers since the comming of christ : because all the worship of the new testament is inward and spirituall . ioh : 4. 23. the houre commeth , &c. and to receive the doctrine of the gospel by faith , is to worship the father : neither hath any other good worke done in obedience to the morall law any reward : because all is the free gift of god. answ. 1. here is a bundle of errours tyed together , all for the upholding of atheisticall liberty ; whereby they would trample under foote all gods sacred ordinances at once , and loose themselves from all care , and conscionable use of the meanes of salvation : these wild conceits come in as the ill favoured lean kine in pharaohs dreame , that eate up all the fat kine . for how wilde and loose a consequent is it , that because god will bee worshipped in all places , therefore hee must not be worshipped outwardly : or because he will be worshipped spiritually , therefore hee will not be worshipped externally . 2. how madly and confusedly is all worship inward and outward , resolved into a fantasticall faith , neither required in the law , nor evidenced by workes , as the faith of the gospel ; nor distinguished from the faith of divels , who by assent receive the doctrine of the gospell , and beleeve it ? this is mechanicall divinity beseeming a shop , for never came it out of the schooles : that there is no worship since christ but inward : nor that , that inward worship is nothing but faith : nor that , that faith is nothing but to receive the doctrine of the gospel . 3. as simple is that they say , that no workes have reward , because all is free gift ; as if free gift and reward cannot stand together : the reward being freely promised by god , and god not unjust to forget either his owne promise , or our labour of love . 4. are they such strangers in the scriptures , that they have not read neither of recompence nor reward ? not indeed merited by the worker , nor deserved by the worke ; but reckoned ( not to the worke but ) to the worker being in christ ; and bestowed of free grace , for the faithfulnesse of the promiser , not for the desert of the worke , or worker . in which sense , let them runne and reade these places . prov. 19. 17. blessed is he that hath mercy on the poore , the lord will recompence him that which he hath given . matth : 10. 42. a cup of colde water , shall not lose his reward . mat : 10. 25. come ye blessed , &c. for ye gave mee meate . rev : 22. 12. beholde i come shortly , and my reward is with me , to give to every man according as his worke shall be . and psal : 19. in keeping the commandements there is great reward . 8 error . that god seeth no sinne in the justified : for hee seeth no iniquity in iacob : numb : 23. 21. answ. vnhappy was his schisme , and unworthy was his suffering , that wilfully disturbed the peace of the church , and ruined his owne peace , only for a strife of words , and mistaking a phrase of scripture which hee would not understand . the phrase is a borrowed speach ( as all may see ) ascribing eyes unto god ; and taken from the custome of men , who turne away their eyes from that they would not see . gods eye is his knowledge ; and this knowledge is twofold . 1. a simple eye an●●●owledge , wherby he cannot but see all things , and actions that ever were , or shall be . heb : 4. 13. all things are naked to him with whom 〈◊〉 have to doe . ier : 23. 24. can any man hide himselfe in secret places , that i should not see him ? thus he seeth all the sinnes of all good and bad . psal : 69. 5. o lord thou knowest my foolishnes , and my faults are not hid from thee . 2. a respective eye or knowledge , joyned with purpose and affection : and thus what hee cannot but see with the eye of his simple knowledge ; he sees not with this judiciary eye : so he sees not the sins of the elect with the eye of severity ; hee discernes the sinne , but not with purpose of revenge . when god is pleased thus to behold sinne , hee is said in scripture not to see it . 1. because he sees it not to punish it ; 2. not to impute it or lay it to the charge of the sinner ; 3. when he seeth it to pardon it , and to cover it , yea and to cure it . and this phrase of not seeing sin , is the same with those other , of casting sinnes behinde his backe , isay 38. 17. and casting them into the bottome of the micah 7. 10. of putting them away as a mist , isay 44. 22. all improper and metaphoricall speeches ; but such as deceivers wrappe themselves in , to hide and colour their ignorant and witlesse schisme ; taking that in the simple and literall sense , which is to be understood in the metaphoricall , and respective : and willingly shuffling and confounding those things , the distinguishing whereof would helpe them backe into the way of truth and sobriety . this is also st. augustines exposition of the phrase : what is it for god to see sinne , but to punish sinne ? but for a man to say , that god can no way see the sinnes of beleevers , is to open a wide gate to all libertinisme , epicurisme , atheisme , and whatsoever else is an enemy to the feare of god , and the awefull regard of his all-seeing eye ; and the expression was as foolish , as the conceit it selfe is novell , and false ▪ the sinnes of beleevers are covered as close from gods sight , as this salt-celler is now covered with my hat . can you now ( saith he ) see this salt-celler ? no more can god see the covered sinnes of beleevers . the man did not consider that god could see under the hat , though his disciple could not . somewhat would be said against this ignorant conceit , to instruct and stay such ingorants as are teachable , and willing to see the truth . and therfore thus i reason . 1. he that must bring every worke into judgement , must see every worke : but god will bring every worke into judgement , whether it be good or evill : therefore hee must see every worke , as well those that hee bringeth into the judgement of absolution , as those which hee bringeth into the judgement of condemnation . 2. what god seeth once by his simple and absolute knowledge , he ever seeth , by one eternall and simple act , which is not capable of change , or forgetfulnesse ; not now seeing , and now not seeing ; he never seeth any new thing , but seeth and knoweth all things at once with one and the same sight ; for the knowledge of god is the essence of god : according to that ancient and approved saying , nothing is in god but god. 3. what god directeth and ordereth to a certaine end , he must needes see and know : but hee directeth and ordereth all the sinnes of beleevers ( though past and pardoned ) to a certaine end ; namely to his owne glory , to the praise o● his mercie , and to their humiliation , repentance and salvation : therfore hee must needes see that which he so wisely and powerfully ordereth . 4. one attribute of god destroyes not another , his mercy must not destroy his wisedome ; he must see the sinnes that hee pardoneth , and in which he magnifieth the riches of his mercy : and if god knew not all evills of whomsoever , his knowledge were imperfect , and he should want some good knowledge ; for the knowledge of evill is good . 5. what god makes them see in themselves , himself must necessarily see ; but hee makes the beleever see , and confesse and bewaile his sinne , even past and pardoned : therefore himselfe seeth them much more . for we have no eye , nor facultie of minde to discerne any thing , but from him that enlighteneth every man that commeth into the world , iohn 1 doth he work in us the knowledge o● our sinnes , and hee not know them ? nay doth he enjoyne the saints to set before his eye daily their sinnes in the humble confession of them and prayer for pardon , and doth he not yet see them ? doe we not heare david confessing the sins of his youth long after they were not onely committed , but remitted ? psal. 25. and doth he not confesse with humility those foule sinnes , after he had a speciall message from god , that they were pardoned ? psal. 51. and in the new testament did not paul long after his conversion and justification , confesse sinnes pardoned ? i was a blasphemer , and a persecuter , &c. and did not god now see and know these sinnes past and pardoned ; or not heare their confessions ? 6. if the spirit of god maintaineth a continuall combat against the sinnes of the justified , then he sees those sinnes against which he fighteth : for wee must not thinke that the spirit of light and wisdome either fighteth in the darke , or blindfold ; or that the elect can ever find the power of the spirit subduing those sins which he cannot see . 7. hee that recordeth the sinnes of the elect many yeares and ages after they are pardoned , seeth sinne in the justified : for how could hee inspire his servants in that which he did no way see ? but so doth the lord. for of david was said long after his death , that hee was right save in the matter of vriah . rahab was called an harlot many ages after her , and yet the holy ghost forgat not that she was a beleever . heb. 11. 31. by faith rahab the harlot perished not . elias was said to be a 〈◊〉 subject to the same infirmities , iames 5. god that sees the infirmities of the saints so many ages after , seeth and knoweth greater errors much more , though not to impute them . object . but these were in the olde testament ; but since the death of christ god cannot see sinne pardoned . sol. o grosse ignorance ! was the death of christ lesse efficacious in matter of remission of sinne , and righteousnesse to beleevers in the olde testament than to us in the new ? was hee not the same lambe slaine from the beginning of the world ? even the same yesterday , to day , and for ever ? 2. doe they never reade the scriptures , or doe they reade them , and winke at such pregnant and plentifull examples of beleevers recorded , and yet many ages before pardoned ? 1 corinth . 6. 11. speaking of theeves , covetous , &c. and such were you , but now yee are justified , now yee are sanctified . did not god and his spirit see sinne past , and pardoned in the justified ▪ rom. 6. 19. yee did give up your members weapons of unrighteousnesse . these were sinnes past and pardoned in justified persons in the new testament , and after christs death . ephes : 2. 11. remember that yee were gentiles , in the flesh , without god : aliants without hope : it seemes god saw , and remembred sinnes past , and pardoned , and putteth them in remembrance of them . col. 3. 7. the apostle chargeth the colossians with what they had beene , and in what fearefull sinnes they had walked , though now they were justified . did the lord charge them with that hee did not see ? i might be abundant in such testimonies : but if these places cannot cleare this truth to them , let them still shut their eyes against the sunne , and hide themselves in their owne thickets ; to enjoy more securely all their licentious courses ; as those wicked men that say , tush god seeth us not , there is no knowledge in the most high. chap. 6. containing foure other as libertine and dangerous errours as the former . 9 error . that god is not displeased with the sinnes of the justified , and much lesse correcteth them ; for hee is fully satisfied in christ for all the sinnes of the elect : and how can he be displeased with them for that , for which hee hath received full satisfaction ? answ. 1. the perfect good must for ever hate that which is perfectly evill : so as god can never be at agreement with sin in any ; nay he so hateth sinne even in the justified , that he maintaineth in them a perpetuall combate , and irreconciliable warre against it . 2. they conceive not that anger and love may be at the same time tempered in a father to his children , whom because he loveth he chasteneth . but this hatred is not a simple hatred , or an hostile wrath , or a revenging anger , such as hee putteth forth upon contumacious sinners ; but a loving , fatherly and fruitfull chastisement upon sonnes : neither doth this wrath redound and seaze upon their persons , but upon their sinnes . but these confused men not distinguishing betweene persons and sinnes , cannot conceive how god can hate their sinnes , and at the same time love their persons . neither can they apprehend aright the nature of reconciliation , which is a freedome from revenge upon the persons ; because they are sonnes ; but not a freedome from the chastisement of their sinnes , for then , saith the apostle , they were bastards and no sonnes . object . but ha●h not christ borne all the punishment of the sinnes of beleevers ? answ. yes all the punishment of malediction , which is indeed properly called punishment ; but not of correction : for we must daily beare his crosse , and fulfill the remainders of the sufferings of christ. 2. christ hath most fully satisfied the justice of god for the sinnes of the elect ; so as no punishment satisfactory remaineth to purge or satisfie for sinne past , but there remaineth a monitory castigation , to bring the saints to mourne for sinne past , and to watch against sins to come . object . but can god punish one sin twice ; once in christ , and againe in the person himselfe ? answ. no , if we understand it of the punishment of divine revenge , and not of fatherly correction ; intended not for perdition , but for ●rudition , and caution , and to make them partakers of his holinesse . object . it is true , the godly are afflicted , but these afflictions have no respect to sinne , but onely for tryall . answ. what none ? are they not merited by sinne ? are they not from the just god , whose justice cannot punish the guiltlesse ? farre be it from thee to doe this thing , to punish the righteous with the wicked , gen. 18. 25. surely correction must needs imply offence , and affliction commeth not without respect of sinne , either past , to correct it ; or present , to mourne for it ; or to come , to prevent it . micah 1. 5. for the wickednes of iacob , and for the sinne of israel is all this . lam. 3. 34. man suffereth for his sinne . micah 7. 9. the church will beare the wrath of god , because shee had sinned . object . yea this was in the old testament ; but since that time christ hath dyed , and actually borne the punishment of sinne : and you can bring no such place out of the new testament . answ. hath christ done lesse for beleevers in the old testament than in the new ? did they beare more wrath for their sin than we ? or did not christ carry as much wrath from thē as from us ? was not his death as vertuous to the first ages of the world , as to the last ? or did the vertue of it begin at the time of his passion ? or is not the faith of messiah to come alike precio●s as the faith of him come already ? 2. but have we no place in the new testament to shew beleevers corrected for sinne ? what is that , 1 cor. 11. for this cause many are weake , and are sicke , and many die ? it is too rash to say ( as one ) that these were carnall , and hypocrites ; unlesse they be carnall and hypocrites , that must not be condemned with the world . 1 pet. 4. 17. iudgement must begin at gods house . heb. 12. 6. he scourgeth every sonne whom hee receiveth . why ? because they are sonnes , or because they have sinnes ? object . ioh. 9. 3. neither hath this man sinned , nor his parents ; therfore afflictions are not for sinne : and iobs afflictions were all for tryall , not for sinne . answ. 1. in generall . the difference of the judgements of the godly and the wicked , is not either 1. in the meriting cause , for both are merited by sinne . 2. nor in their matter , being materially both one ; the same sword , the same plague , the same famine , the same blindnesse , sicknesse and death . 3. nor in the ground of them ; for both are threatned and inflicted by the same law. 4. nor in their sence and feeling ; for there is no difference between the smart of sonnes and slaves . but the difference is in , 1. the person inflicting : 2. in the persons bearing and suffering : 3. in the end of god which is not the same : 4. in the fruit and issue which are much different in different persons : the serious consideration of these grounds would let them see wherein their errour lurketh , if they will not be willingly ignorant . 2. for the instances : first , of the blinde man. i answer , that the position of one cause is not the remotion of another , where many concurre : neither doth the affirming of the principall cause deny the lesse principall . god in this judgement principally intended his owne glory , in the honouring of his sonne , and not principally the sinne either of the parents or sonne . 2. christ speaketh not of the meritorious cause of this judgement , but of the finall cause : and so the objection is not to the purpose . secondly , the like we may say of iob , the principall end of his affliction was for tryall , and not for correction : but this excludeth not the meritorious cause , nor proves that there was no correction in it , at least might not be . object . but christ was extremely punished , but not for sinne ; and therefore there are afflictions without sinne . answ. this is as impertinent a cavill , as the case is singular . christ had no sinne in him , but had sinne on him : he had none inherent , but had enough imputed : he had none of his owne , but the infinite burden of all the sinnes of all his members lay upon him ; for which he was plagued of god , because he stood before god as the greatest malefactour that ever was : not because he had proper sinne , but appropriated ; not because he did any sinne , but was made a sinne for us , ●hat we might be made the righteousnesse of god in him : gods justice could not have punished him , if he had not stood before him as a sinner . so the objection turneth quite against themselves . object . but christ by his kingly power reigneth to maintaine in the conscience the peace procured , both against the law , and sinne , and the divell , and the world , and worldly reason . answ. peace without disturbance neither within nor without the apostle knew not , rom. 7. nor yet christ himselfe , who so left his legacy of peace of his disciples , as that notwithstanding in the world they must have affliction . 2. it is enough that christ reigneth to maintain our peace by weakening and subduing the power of sinne daily , although he totally and wholly abolish it not here below ; and fatherly and loving correction rather furthers and strengtheneth his reigne , than hinder or weaken it in us . 10 error . that justified persons have no more to doe with repentance ; and to repent of every particular sinne is to beleeve that a man is not perfectly justified , or at once ▪ but by peece-meale as sinne is committed ; yea it is to undervalue the sufferings of christ , as not ha●ing sufficiently satisfied for all sinnes past , present , and to come . answ. a desperate principle , as much abolishing the gospell , as any of the former doth the law : and indeed no enemy to the law can be a friend to the gospell . but we must know , 1. that never can man be free from repentance , till he be free from sinne to be repented of ; which can never be shaken off in this world . the whole life is but one day of repentance , and repentance is the work of that whole day ; and who but a profane libertine would not have his master find him so doing ? we sweepe our houses every day , and wash our hands every day , because one contracteth dust , and the other soyle every day : much more have we need to cleanse daily the houses of our hearts . see my treatise in●ituled , the practise of repentance , cap. 10. and therein many reasons for con●inuance of repe●tance . 2. they forget that david and peter repented after saith : that the church of pergamus , that kept the name of christ , and had not denied the faith , must yet repent her selfe , else christ will come against her , rev. 2. 12. and 16. and how much cause have the best men to repent of their daily sinnes , that must repent daily of their best duties , which they must confesse are as a filthy clout ? 3. although the spirit by faith assureth the beleever , that all his sinnes are satisfied by the death of christ ; yet the spirit also perswadeth the heart , that in this way of humiliation and repentance we shall receive assurance of remission of daily sinnes , and particular infirmities : for else the spirit should faile in his office , which is to bring even the house of david , and the inhabitants of ierusalem ( that is , true beleevers ) to the fountaine of grace , and stir up in them deepe sorrow and earnest lamentation in seeking pardon for daily sinnes , and speciall provocations against the lord , whom by their sins they have pierced . 4. prayer for forgivenesse of daily sinnes is an act of repentance enjoyned by christ on him that hath formerly repented , is justified , and calleth god father ; as in that petition of his most holy prayer , forgive us our trespasses . 5. they that overflow with love , and outboast all others in their pretence of love , which is so strong and active as they need no other mover , forget that increase of love to god must needs increase repentance and sorrow for offending him : if love be great , so wil sorrow , as in peter . in a word , their harvest of joy is too hasty , and will prove like an inheritance hastily gotten : this is not the time of wiping away all our teares , nor is our dripping seed-time yet over , but even wee sigh in our selves , waiting for the adoption , even the redemption of our bodies , rom. 8. 23. 11 error . that no beleever is to pray for pardon of sinne , seeing all his sinnes past , present , and to come are already pardoned . answ. then must you blot out that petition of the lords prayer , wherein he hath taught those that call god father , to pray daily , forgive us our trespasses : which petition implieth ( as we have shewed ) daily repentance , even in them that have repented . a man would wonder what shift they make to repeat the lords prayer , or to pray in his words , unlesse they have learned the tricke of the olde pelagians , who would repeat the pe●ition for modesty sake , but not out of the sense or conscience of their owne need ; which modesty is indeed a lie , and fained humility . 2. prayer for pardon will stand with assurance of pardon , and assurance of pardon will not stand without prayer for pardon ; for then are we assured of pardon , when we can pray for pardon , god being found favourable onely in his owne way . 3. though wee know our sinnes pardoned , yet must we pray for pardon ; neither doth assurance of pardon and mercy dead our prayer for pardon , but quicken it . christ knew his sheep should never perish , ioh. 10. 28. but yet he prayeth for them , that they might not perish , ioh. 17. 11. he knew that his father would glorify him , but yet prayeth that his father would glorify him , ioh. 17. who will say this his prayer was needlesse ? paul knew that god would deliver him from every evill way , yet prayed for it . so though we know our sinnes to be pardoned , yet it is not needlesse to pray for pardon . 4. though god in heaven have by an eternall sentence blotted out the sinnes of the beleever in the first act of his conversion , and this sentence can never be blotted out , yet we may and must pray for pardon of sinne ; namely , that this sentence of pardon may be pronounced in our owne consciences : and thus it seemes david prayed earnestly for forgivenesse of his sinnes , psal. 51. when he knew long before that god had forgiven them ; for nathan had tolde him , that god had put away his sinne : he prayed that god would not only forgive his sin in heaven , but even in his own heart also . 5. though our sinnes be forgiven even in our owne consciences , yet because of the stain and guilt of new sins our assurance is sometimes weakened , and not so comfortable , wee must pray for pardon of sinne still ; that is for a greater , and more comfortable measure of assurance , and a sweeter taste and apprehension of gods favour in remission of sinne ; for who can taste of this sweet honey , and not long for more ? and whereas our weaknes cannot so firmely apprehend it , and our corruption doth daily weaken it , we must pray for the continuance of our comfort and mercy ; whereof prayer is a principall meanes . 6. suppose we have pardon of sin in the beginnings of it , and some sweet fruites , yet we must pray for it in all the fruits , in all the effects , in the full comfort and accomplishment of it ; for by remission of sinne wee are now freed from the damnation of sinne , and from the domination of it ; yet are we not freed from all the remainders of sin , nor from all fruites , and molestation of sin : for notwithstanding the pardon of our sins , we have the presence of sin , and are in conflict with terrours of conscience , gods just desertions , calamities , afflictions , and feare of death . now must we pray according to our faith for full pardon , even for the full acquittance promised , and that solemne sentence of absolution by the mouth of the iudge , which shal fully and really give us compleat possession of gods whole mercy ; which we now have by right and title , but not in all the fruits , effects , and full comfort of it ; and never doe the saints pray for christs comming without implication of full and finall remission of sinnes . all which manifestly bewray the blacke and blockish ignorance of this erronious assertion 12 error . that preachers ought not to preach the law to beleevers , whom the threatnings of the law concerne not , as being out of the reach of the law , and beyond all feare of condemnation : and these legall preachers deale very lewdly in bringing men backe to the obedience of the law , and so make them seeke righteousnes in themselves . answ. these are merry men , and might well set themselves on so merry a pin , if the way to heaven were so wide and roomy as they imagine it . for 1. neither can they sinne being in christ if they would . 2. neither if they should , could god see it . 3. if hee should chance to see it , he could not bee displeased with it . 4. if he should be displeased , his hands are bound , he cannot correct it . 5. themselves ought not now to sorrow or repent for any sin any more . 6. it is idle to pray for pardon of sin , which is already pardoned , whether it be past , or present , or to come . 7. and now they must not so much as heare of their sinnes any more , and all their religion is turned into a merriment , which they call a meeting with such comfort as they never found before : but this comfort will prove but a laughter in the face , when the heart hath cause to be heavie . for , 1. is there nothing else to be feared of a christian but finall condemnation ? a childe may feare to be whipped , though he feare not to be disinherited : psal. 52. 6. even the righteous shall see and feare . 2. a man may feare that which he is sure to escape ; but this is a feare of watchfulnesse , not of distrustfulnesse . 3. no man is so holy but hath need of threatnings , and faith beleeveth threatnings as well as promises ; not onely barely apprehending them as true and certaine , but with application to decline them , and frame to obedience even in regard of them . this is plaine , because even in state of innocency was use of the threatning to keepe our sinnelesse parents from sinne : and iob a just and holy man by gods owne testimony durst not lift up his hand against the fatherlesse : why ? because destruction from god was as a terrour unto him . and even those that receive a kingdome which cannot be shaken , must serve & please god with reverence and feare ; because our god is a ●onsuming fire , heb. 12. 28 , 29. 4. suppose the threatnings shall never take holde of a beleever , may ●ot hee therefore heare of them ? to heare them is not to cast him into them , but to keepe them off him ; the hearing of legall threatnings is very usefull to the best . 1. it makes them relish and prize the promises of much the more , and sticke faster to them , & hold in the way unto them . 2. the hearing of threatnings kindleth a flame of love to god for delivering from them . 3. incieth our charity and compassion to our brethren , to helpe them from under them , and provoketh the saints themselves to worke out their own salvation with feare and trembling , phil : 2. 11. 5. are we lewd preachers for urging the law upon men ? then why were not christ & his apostles so , in pressing on beleevers the obedience of the law ? yea to the law more strictly expounded than by the scribes and pharises ? and in urging on them a righteousnes exceeding the righteousnesse of the scribes and pharises : which was not an imputed righteousnesse of faith for justification before god , but a righteousnesse of sanctification in their persons performed through grace by themselves . so when our lord affirmeth , that in the kingdome of heaven , that is the church of the new testament , hee that doth the commandements , and teacheth men so to doe , shall be called great : that is , shall be highly esteemed : was hee a lewd and false teacher , leading men away from himself , and the grace of the gospell ? or if he were not , why are wee so for teaching the same doctrine ? 6. no man can teach obedience of faith , but therein he must teach the obedience of the law also : for the same workes are both the works of the law , and the workes of faith ; which are distinguished , not divided . for example . love or charity ( which containeth all the duties of the second table ) is called a worke of the law. luk. 10. 27. what is written in the law ? how readest thou ? and he answered , thou shalt love the lord thy god , &c. thus it is a worke of the law in respect of canon , rule , direction . but it is called also a fruit or worke of faith . iames 2. 17 , 18. shew me thy faith by thy workes : and , faith worketh by love . thus it is a worke of faith in respect of the cause , and adhaesion , being an inseperable issue of it . how can a man persuade love as a worke of faith , and not the same a worke of the law ? 7. how false and absurd is it to say that preachers teaching obedience to the law of god , teach men thereby to hang upon their owne righteousnesse , or to seeke their justification by their owne performances ? far are we from teaching that iudaicall righteousnesse , performed in way of justification ; all which is a filthy ragge in the sight of god and his strict justice . but we persuade a christian righteousnesse of sanctification wrought by the spirit of holinesse ; ▪ of which holy obedience are many other uses ( which they are loath to see ) besides the justifying of their persons in the sight of god. as , 1. it is called for in way of christian conversation , that our light may shine before men . 2. in way of imitation of christ our head , and of conformity of his members to his righteousnesse , which derogateth nothing from his righteousnesse . 3. in way of testification of our righteousnesse before god : for hee that doth righteousnesse is righteous , 1 ioh : 3. 7. thus having set downe these twelve articles of libertine and famelisticall faith , i will content my selfe therewith , although i could have easily set downe twelve more , so fruitfull and generative errour is : but that i intended in this onely to give a proofe of their grosse ignorance in principles of religion , which was that i undertooke . i could easily have refelled that mysticall and spirituall ( but fantasticall union of theirs ) with christ before faith ; their sanctification before justification , their elevating the sin of infidelity , ( which strongly savours also of liberty ) as that it is no sinne ; or at least of the morall law , wherein i will not strive ; though i am sure the scripture maketh it a sinne of sinnes : and christ calleth it , the great condemnation : and perhaps they shall holde a more sound tenent , that shall holde it both against the law , and gospell . for 1. it may be not unprofitably enquired , whether the first commandement doe not binde to all commandements both ordinary , and eztraordinary , both d● praesenti , and de futuro : whether the law doe not binde us to beleeve all that god shall utter , as well as what hee hath uttered . 2. whether the second commandement doth not enjoyne whatsoever is a meanes of salvation , and an inward religious worship , for then the contrary must needes be sinne . 3. whether it be not a sinne against the second cōmandemēt , not to beleeve that branch of the same commandement , that god will shew mercy to thousands of them that love him , and keepe his commandements . and if it be , then infidelity is a sin against that law. but i forbeare many things , and perhaps some will thinke i might have spared some paines in refuting the former , which at the first sight are so distastefull to the judicious , as the reciting of them might seeme a sufficient confutation : but my desire of helping the weake , who are easily overreached , drew mee thus farre beyond mine owne purpose ; and my endeavour was to contract many things into as narrow a roome as i could . chap. 7. shewing the second ground of this opposition , which is horrible pride , especially discovered in their ridiculous conceit of perfection . the undivided companion of ignorance is pride ; for no man that ever aright knew god or himselfe , but the nearer he approached to god with abraham , the more did he humble himselfe in dust and ashes . but here is a generation of men swelled up with pride , and blowne up with a presumption , that they are gotten into the highest forme of perfection : they can scorne and disdaine the directions of the law , as being far beyond it ; for they have attained a full perfection not of justification onely , but of sanctificatiō also already ; they are free not onely from the power of sinne , but from the presence also : christ himselfe is not purer , or more free from sinne than they are : nay being borne of god they cannot sin if they would : if they doe acts of sinne in high nature ; yet where is no law is no transgression : god cannot see them in that glasse . hence they can loose themselves from most ministeries , but some teachers of their owne sect ; and deride the holy labours of godly preachers , who with zeale and piety persuade men to walke according to rules . oh what an height of pride are those private peremptory persons come unto , who complaine that their heads have aked to heare some godly and worthy preachers ; and have professed , that for the gift of two pence they would never more heare sundry such , as i know to be of long continuance as shining and burning lights ; as they may well be in the first ranke of gods worthies , that have beene of best desert in our church . and where is the humility of that teacher that makes his bragge , your teachers understand not mee . no ? the more is your sin and shame . doe you preach amongst a tumult of artizans , and illiterate men , so as our ministers cannot understand you ? what is the reason you doe so hide your selfe ; seeing light feareth nothing but darknesse , and truth nothing but to be hid . i must say to you , as ierome of the crabbed poet persius : if you will not be understood , you ought not to be read : so if you will not be understood , you ought not to preach ; unlesse perhaps it may be more beneficiall to the church , that if you doe preach , you be not understood . alas that men professing the doctrine of godlinesse , and pretending the practise of wisedome and sobriety , should by the pride of their hearts become thus disguised , and transported into raptures and fits next to frenzie and madnesse . but against this windy conceit of perfection i will now say the lesse , because i have dealt more fully against this pernicious errour before in the third chapter . yet here 1. let it be considered wherein the scripture placeth the perfection of saints here below ; and that is not in the want of sinne , but in the fight against sinne ; and not in the absence , but in groaning in the presence of sinne . for 1. would christ teach men without sin to pray daily for forgivenesse of sinne ? 2. would hee command those to pray daily not to be led into temptation , that cannot sinne if they would ? 3. did hee ordaine the sacrament of the supper for men perfect , that want nothing , to whom nothing can be added ; or to the sicke , who neede the physitian , and to such as hunger and thirst after righteousnesse , which is a sen●e of defect , not of perfection . 4. are they in holinesse and perfections of grace beyond the apostle paul , who many yeares after regeneration complaineth that he found evill present with him , and a law in his members rebelling against the law of his minde ; and professeth that he had not attained , and that all is here in part , and imperfect till that perfect come . 5. are they perfect without sinne , why doe they then as other sinfull men doe ? hath death any commission where is no sinne ? or if their sinnes be gone , and their persons justified , and yet they die : why deny they that any correction abideth any whose sinne is pardoned , unlesse they will say they die onely for triall . secondly , sanctification hath three degrees in this life , the highest of which is imperfect . 1 is the death of the body of sin . which is not all at once , but resembleth the death of christs body on the crosse , which was diminished by degrees , till his spirit by his last breath was surrendred to his father . thus is it in the christian , whose last breath of sinne , and of the body goe out together . the second degree is the buriall of the body of sinne , which is a further proceeding in mortification , as buriall is a proceeding of death , and a consumption of the dead body not all at once ; but by little , and little . so mortification is not an act of a day , but of the life . the third degree of sanctification , is a raising from the grave of sinne to a new life , by vertue of christ his resurrection : that looke as a graft set in to a new stock , draweth juice and life from that stock , not all at once and then no more ; but still draweth , and by drawing , groweth by degrees unto the full height and age of it : evē so is it here , christian life is continued as naturall by dayly supply and addition of that which is daily wanting . god indeed if he had pleased , might in a moment have freed his servants from all sinne , as well in life as in death ; but he wold not : because his wisdome procures himselfe more glory in his protection and assistance of the saints : and in the victory of his servants against sin , than if they were free from sinne . the fiercer the enemies were that rose up against moses in the wildernes , and against iosua in the land of canaan , the more it turned to the glory of gods mighty power , in giving them possession in despight of them all . and so greater honour returneth to the lord , because greater is his grace in making the sinnes of the saints remedies of sinne ; to humble them for sinnes past , to shame them for sinne present , and to worke in them feare & watchfulnesse against sinne for time to come ; then if he should at once abolish sinne in them . all which , these men shake off their hands as easily as sampson did the greene cords , when the philistins came upon him . thirdly , as he that exalteth himselfe must be brought low ; so the scriptures shew those to be in highest estimation with god that have beene , and are least in their owne eyes : abraham seeth himselfe but dust and ashes . iacob seeth himselfe lesse than the least mercie . gideon saith of himselfe , who am i ? or what is my fathers house , but the least in all israel ? iudg : 6. 13. iohn baptist , than whom a greater was not borne among women , said , i am not worthy to loose the latchet of his shooe . the centurion , i am not worthy that thou shouldst come under the roofe of my house . peter , goe from mee , lord , for i am a sinfull man. paul , i am the least of all the apostles , but the chiefe of all sinners . but we never read nor heard those vaine voyces from any truely regenerate man : i am perfect . i am pure , so as nothing can be added unto me : i cannot sin if i would : gods eternall power can see no sinne in me : i am beheld no otherwise then christ himselfe , for i am christed with christ , and godded with god : i will neither greive for my sin , nor pray for pardon of sinne , and the like . no no , true grace ( which st. august : calleth the first , second , and third grace of christians ) would keep the heart from these high staires , and straines of pride ; it would fetch them off such mounted thoughts , and change them into mournefull complaints , that they must needs , will they nill they admit the cananit and iebusits within their borders , & that they must finde sinne in them as a law forcing them to the evill they would not . rom. 7. 24. and godly experience concludeth , that humility is a signe of worth , but hautines is never without emptinesse and vanity . emptiest vessels sound lowdest ; and the husbandman liketh better those heavie eares of corne that hang downe their heads , than the light and empty ones that stand so upright . fewer words would serve wiser men . i will onely say to this proud perfectist , as constantine the great did to acesius one of the proud bishops of the catharists , set up a ladder acesius , by which thou alone maist climbe to heaven . chap. 8. discovering the third proper ground of this opposition , which is affectation of licentiousnesse , and love of a lawles liberty , ioyned with hatred of holinesse , and the power of godlinesse . as pride attends ignorance , so an inseperable fruit of pride , is vainly to be puft up by a fleshly minde , not holding the head : for pride resteth not in those low and humble principles of christ , but not enduring gods yoakes , nor the suit and service of christianity , raiseth vaine reasonings against obedience , and plotteth new devises for more scope and elbow-roome than the gospell alloweth them that must walke in the strait and narrow way to eternall life . and this righteous judgement of god hath overtaken this sect of men with whom wee deale : of whom , the apostle affirmeth , that while they promise liberty , themselves are the servants of corruption . i know that many that as yet know not the depth of satan in this errour ; nor are dived into the mysterie and mischiefe of these opinions , doe conceive more slightly of their tenents , and more charitably of their persons than there is cause ; and some may thinke it were fitter they should fall of themselves , than be thrust downe by the hand and strength of others : and that the labour might have beene better bestowed against more dangerous persons , and fundamentall errours much more prejudiciall to the truth of the gospell . but i wish such to consider whether any errour can be more pernicious than that which rejecteth all rules of holy , and strict walking with god ? what will it availe us to contend for , or establish a faith which is dead , severed from the life and fruites of holinesse ? or what greater enemies can we deale against than enemies of righteousnesse , who are not onely fallen from the abnegation of the knowne and received truth , but to the oppugnation of it : a fearefull fruite indeede of their declining : but men having once lost the way of truth , know not where they shall lodge . and it will not be amisse to looke into their modell of new divinity , and how cunningly they have molded the whole lumpe , and kneaded it together , that every peece and position of it may let themselves loose from all bands of duty and obedience . for , 1. they must not live in the presence of god , nor hold him in their sight as a god seeing their sinnes or actions , or displeased with the evill of them : and why now should they forbeare any sinne ? 2. they must not acknowledge god a rewarder of his owne grace , or any good duty to which he enableth : and how then can they desire to doe good , or be good ? 3. they must not see their sin a violation of the law , nor as it is an enmity against god , nor as causing wrath to worke in them either humiliation for sinne past , or detestation of sin present , or feare of it for time to come . 4. neither gods will , nor their owne wills moves them not to forbeare any sinne : not the former , because they are free from all lawes ; not the latter , because the will of man is turned against sin by vertue of inherent holinesse wrought by the spirit ( which they disclaime ) so as onely the light of their mind may condemne it ; and the unseemelinesse of it in a professour may restraine it , else they are loose to any . 5. they cannot be sick of evill motions , nor detest evill thoughts , nor watch against temptations , nor care for the purging of their hearts ; for how can they sinne being born of god ? or if they could , they are not to be countable for any sin , nor can god take notice of thē . christs most innocent soul was vexed with the molestatiō of injected motions of evil , though instantly rejected , but these must not , they are so holy 6. they must not live by any rules , but by a wilde and spatious pretence of immediate , and enthusiasticall direction . enemies are they to perswasion and exhortations ; for because christs perfections are their perfection . in vaine it is to perswade either for good thoughts into the minde , or good inclinations into the will , or good actions into the life . they desire not their hearts , nor wills , nor actions to agree with gods law , for it is quite abolished . and much lesse doe they turne the precepts of god into prayers as the saints ever used to doe . oh with what violence must headstrong men be caryed unto unrighteousnesse , when the word as a bridle must not hold them in , nor check or controll sinne in the soule , to lessen either the power or practise of it ? 7. they must not brooke any longer the difficulty of repentance , nor endure the paines of mortification , because they cannot deny ●hemselves , nor must they ever remember sins past , as the saints have done with much ●●uite , both 〈…〉 owne hum●liation , deut. 9. 6. ● . and for their excitation to gratitude and thankfulnes to god for mercy , as the apostle 1 tim 1. 12. 13. 8. that they may hold their sinnes more securely , they free themselves from all feare of woe and judgement , and from all the strokes of god , or his word , and so by themselves dote in a false peace . for gods hand cannot reach them , for he cannot be displeased with their sinnes , and much lesse temporally correct them : and thus they refuse all crosses , either as meanes of mortification , or of profiting in holinesse . heb. 12. 7. psal. 119 71. and they flye the stroke of gods word , in a faithfull and free ministery , and cannot endure this legall preaching , as men that must hold their sinnes ; but must not heare of them , nor beare reproofe of their iniquity . 9 to all these profane opinions , they disclaime all precepts , and practise of sanctification , and all increase in holinesse . they revile the preachers that call and urge men by rules and motives to sanctification , as calling men backe to the justification of the law. what a case now are these mē in ? how can they expect heaven , that not only loose themselves from the holines of them that must be inhabitants there , but hate it , and resist it ? whereby they cast themselves from the turret of perfection , farre below the state of nature . for though every naturall man is destitute of personall holinesse , and of the love of it ; yet every naturall man will not disclaim , revile , or contest against it . 2 how can they justifie their calling , and out-boast all men in the assurance of their calling ? seeing there is no effectuall calling but unto holines . 1 thes. 4. 7. god hath not called us to uncl●anes , but unto holines . and if every beleever be a saint by calling , how can they be called that sever sanctification ( that is the love and practise of holines ) from effectuall calling ? they onely have received the grace of new creation , that are created to good workes , which god hath ordained to walke in , eph : 2. 10. 3. how doe they frustrate the end of their adoptiō , which they pretend ▪ for why are wee adopted to be sonnes , but to bee made conformable to the image of christ ? for can he be a sonne that beareth not the image of his father ? that onely was cesars coyne that carried cesars superscription 4. may this loose conceit prevaile , the maine office of christs priesthood shall be in vaine , both in respect of his sacrifice , and of his intercession : his sacrifice , because for this cause he sanctified himselfe , that beleevers should be sanctified through the truth , ioh. 17. 19 his intercession and prayer is that the elect may be sanctified , verse . 17. father sanctifie them . shall christ as a priest sacrifice himselfe , and make such earnest prayers for sanctification of beleevers ? and is there no such thing , or if there be , may not we preach it , and vrge it ? or can any libertine disavow and scorne it , but hee must also renounce & reiect the priesthood of christ ? i hope no man will cōceive these to be slight things which entrench upon the foundation . 5. but how comes it to passe , that they reading the scriptures , and in them so many , and so expresse and vnavoidable places ▪ calling the saints not only to the study , and practise of holinesse , but also to growth and encrease in holinesse , that yet they should persist in this delusion ; yea and defend it against so cleare a light ? surely because they will not submitt to gods authority , but have pulled them selves from under his rule , he hath in justice put them out of his favour , and given them up to themselves , and to satan to blinde them , who are so willing to bee blinded : and hee is cunning enough under a pretence of christian liberty to hold thē in perpetuall chaines of spirituall bondage ; else could they not seeke to elude so cleare places . as 1. cal us to holinesse , 1 thes. 4. 16. 4. this is the will of god , even your sāctificatiō . 1 pet. 1. 15. be ye holy in all maner of conversatiō , for it it is written , be ye holy as i am holy . 2 which call gods people to increase in holinesse , 1 thes. 4. 1. we exhort you to increase more and more , and this is a commandement given us by our lord iesus christ. verse 2. 2. pet. 3. last , but grow in grace , and in the knowledge , &c. 1 cor : 15. 58. be abundant in the work of the lord. rev. 22. 11 let him that is righteous be righteous still , and let him that is holy be holy still . is now the spirit of god idle in all these and the like precepts ? or doth hee call men now to the justification of the law ? or is he idle in his exhortations to sanctification ? or are wee so while wee urge men in the words of the same spirit ? the objections are light and windy , as the opinion it selfe is . 1 object . that beleevers are carried by an inward principle of new creation : a good tree cannot chuse but bring forth good fruite , without all these outward motives . answ. the principle of good fruit is within the sappe in the roote , but there be externall helpes , without which it will never be produced ; as the sun , the soyle , the ayre , the shewers , the gales of winde . so a beleever , a tree of righteousnesse , hath an inward principle flowing from his root , which is christ , without whom he can doe nothing ; but it is fruitfull by meanes not to be neglected , because they are of his owne appointing , and wherin he wil make us fruitfull . 1 cor : 15. 10. by the grace of god i am that i am : and his grace was not in mee in vaine ; but i laboured , though not i , but grace in me . 2 object . god spirit is all in all , and doth all in us , and we have nothing to doe . answ. god leadeth beleevers by his spirit into good workes , and produceth holy acts in them , but not without use of meanes . for 1. he puts the law into their hearts : 2. transformes them by obedience into the image of the word : 3. he still prompteth and suggesteth according to the word , in the things of gods glory and worship ; the spirit incites to the use of the meanes of grace , of the holy ordinances , to the pleasures and delights of gods house , and such things as uphold our spirituall being . 3 object . but christ is our righteousnesse , and sanctification ; what use of any righteousnesse or holinesse of our own ? answ. christ is not the righteousnesse of justification to any person that is not washed , and sanctified , 1 cor : 6. 11. 2. none can be righteous by a righteousnesse infused from christ , but thence floweth an inherent righteousnesse renewing our nature : for he gives us a godly nature , and purifieth our soules by the spirit : and thence issueth an externall righteousnesse of life , which is an evidence of our justification by faith : for he that doth righteousnesse is righteous . 4 object . but what can be added to perfection ? if we be not compleat in christ , there is defect in his merit ; and they that drinke of his waters thirst no more : and wee can desire no more than wee have in christ. answ. but that perfection here to which nothing can be added , is the dreame of waking men , contrary to the scriptures , contrary to the practise of saints , whose studie was and is to increase more and more . contrary to their experience , the best of whom complaine , that they have not yet attained , nor never shal , till that perfect come . contrary to their prayers , and vehement desires after further grace . contrary to the nature of true grace , which is still desirous of more . for it is not possible , but that they which have tasted how good the lord is : should desire the sincere milke of the word to growe by it . 2 the saints have not so drunke as yet , that there remaineth no thirst after christ ▪ for there is a twofold thirst . the former is of totall indigency , or a whole want of christ ; and this is satisfied in the beleever , that hee shall never so miserably thirst againe . the latter is a thirst after a more plentifull fruition of christ and his spirit , and graces ; and this is never fully satisfied in this life , but the privation of the former thirst , is the generation and position of this latter . revel . ●2 . 17. let him that is athirst come . 5. object . but we are called to the liberty of the gospell , and are free from all compulsion of lawes , and from all other rules than the motions of the spirit : for where the spirit of god is , there is libertie . 2 cor. 3. 17. answ. what kinde of liberty this is , we have seene already , which is not from the rules and direction of the law , for the apostle saith not , that wee are called to libertinisme , or a freedome from obedience to doe what we list , as being without the reach of the law ; but a freedome from the rule , and command of sin , and a sweete peace and ease in in the soule , not grounded on rejecting the commandements , but rather upon a free and sincere regard and love of them . thus david professeth , that hee will walke at libertie , not because hee will cast off the precepts , but because hee did seeke the precepts . but we have stayed long in discovering 1. the ignorance , 2. the pride , 3. the profane licentiousnesse of this schisme : wee must proceede to that which followeth . chap. 9. answering some of the principall objections of the libertines . 1 obiect . is this our text , rom : 6. 19. ye are not under the law , but under grace . whence thus they reason . to them that are not under the law , but under grace ; to those the law doth not belong , but it is to them abolished and void : but beleevers are not under the law , &c. therefore . answ. 1. there is a twofold being under the law. first , a being vnder the curse , burden , malediction , condemnation , and coaction of the law ; thus no beleever is under it . secondly , there is a being under the obedience , rule , counsell , and direction of the law ; and thus beleevers are under it much more than before ; as christ himselfe also was . for they are now by the free spirit of christ framed to a free and voluntary obedience of it . so saith august : the law made us guilty by cōmanding but not assisting ; but grace assisteth every beleever to be a keeper of the law. 2 this objection will be also fully satisfied by applying the former distinction of the law. considering it 1. in the matter and substance of it . and thus beleevers are still under it ; both for performance of all holy duties of it , and forbearance of all the evills prohibited by it : 2. in the manner of obedience , and in the consequences , and appendices of it ; and thus are they not vnder the rigor , coaction or strict exaction of it , and much lesse under the curse , malediction or condemnation of it . but this objection hath beene before abundantly satisfied in the 2. & 3. chapters . and therefore i passe it now more breifly . 2 obiect . gal. 3. 10. so many as are under the workes of the law , are under the curse . therefore , either the law is utterly void to christians , or they are still under the curse of it . answ. the apostle saith not , that those to whom the law appertaineth , are under the curse ; but those that are under the workes of the law. 2. the workes of the law are twofold . either workes of obedience , done in humility , by way of duty , in testimony of thankfulnesse , and of our conformity with christ. or 2. workes of the law done in pride , to seeke justification by the law , and the workes of it , and so to promise to themselves eternall life by the observation of the law . and those onely that are thus under the workes of the law , are under the curse : and the meaning of the holy apostle is no other , whose scope in his whole discourse is to beate downe such as sought to set up justification by the workes of the law , and not by faith onely ; as appeares plainly in the next verse 11. for that no man is justified by the law in the sight of god is evident , for the just shall live by faith . but though no beleever can in the second respect bee under the workes of the law for justification ; but he must be under the curse of it : yet it follows not that hee is not under the workes of the law for obedience , and yet not under the curse of it . this place is indeed an hammer and hatchet against popery , who by seeking iustification by the workes of the law , thrust themselves under the curse of god ; for if the curse , attacheth him that seeketh righteousnesse before god by moses law ; how much more accursed are they that by observation of humane laws and traditions , by humane satisfactions and impositions , seeke to demerrit god , obtaine without christ , what onely christ can procure . the greater is their sinne and danger , who after the knowledge and profession of the truth for some politick and worldly ends runne back into recusancy , and popery , which is the way of perdition , apparently renouncing the blessing of justification by free grace ; and chuse the curse of the law , which shall runne into their bowells as water : of such apostacy may be said as of iudas , it had beene good for them they had never beene borne . obiect . 3. to whom the law is not given , to those it belongs not at all , but the law is not given to the righteous , 1 tim. 1. 9. therefore it belongs not to beleevers being justified . answ. 1. the scope and intention of the apostle is not to abolish the law , who in the words immediately going before saith that the law is good if it be used lawfully : which words clearely import and imply , that among beleevers there is a good vse of the law , which true use hee shewes in the fifth verse , namely , to be a guide and direction to the duties of love and charity , which is now the effect of faith , as the words plainly show : for the end of the commandement is love , out of a pure heart , a good conscience , and faith unfained . note , that the apostle maketh that love which is the end of the commandement , a fruite and effect of faith : and therefore a beleever is not loosed from the love and obedience of the law by faith , but tyed unto it . 2. the sence of the apostle is not , that a righteous man can be under no lawes ; for adam in innocencie was a most righteous man , and yet was under the law , both in generall , under the whole morall law ; and in speciall , under the law concerning the forbidden tree : and this law was given to the most righteous man in the world . innocency and righteousnesse in perfection exempts no creature from the law of his creatour . but the apostles meaning is , that the law is not given against a righteous man , that frameth his course according to the law ; it dealeth not with him as an enemy that assenteth unto it , that is delighteth in it in the inner man , that is ruled and ordered by it ; it can pronounce no sentence of damnation against him ; it neither can justifie him who is already justified by faith , nor yet can condemne him . and that this is the true meaning of the apostle appeareth by 2 arguments in the text . 1. in the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implieth an action or plea of god against a man ; and that the law is not gods action , or plea against a righteous man to bring him under judgement , or subdue him under the sentence of it ; for christ hath freed such a one from the curse by his merit , and obedience , as also by his spirit made him a lover of the law. and this is the same in sence with that of the apostle , gal : 5. 23. against such ( namely as expresse those recited fruites of the spirit ) there is no law : for the law is so farre from condemning such , as it is a witnesse rather of their conformity to it selfe , and consequently of their love and obedience unto god , and of their similitude with iesus christ. 2 argument in the text is , in that the lawlesse and disobedient are said to be wrapped up in the full damnatory power of the law : against all whom it is gods plea and action , yea the bill of inditement to their condemnation . 3. neither is the law given to the just , to wring obedience from them by terrours , or threatnings , or expectation either of threatnings or rewards : the just are not under the law in this servile manner of obedience , as are the lawlesse and disobedient : for by a free spirit of grace they doe the works of the law , so farre as they are regenerate ; and the law to them is not a compelling commander , but a sweet and faithfull counsellour , and rule of life . but although the law be not given to the just , to fasten any crime or curse upon them , nor to exact personall , and perfect obedience for righteousnesse before god ; nor to force , compell , or rigorously exact obedience from them : will it follow , that it is no way else given unto them ? or not as a rule of direction for obedience , and a line and square of good works and christian life . and these answers will fully satisfie all those other places of like sound and sence : as gal. 5. 18. if yee be led by the spirit , yee are not under the law ▪ rom. 7. 6. now ye are delivered from the law being dead unto it : that is , yee are freed from the law as it is the strength of sinne , as it irritateth , and provoketh to sinne , as it did while wee were in the state of nature , as it wrapps the transgressor in the curse , and as it forceth it selfe by terror and constraint : for now the beleever serveth in newnesse of spirit , not in the oldnesse of the letter ; that is , freely from a renewed spirit obeyeth the law as the rule of holy life . obiect . 4. gal : 5. 1. stand fast in the liberty wherewith christ hath made you free ; and be not intangled againe with the yoake of bondage : that is , say they , the law ▪ gal. 3. 13. christ hath freed us from the curse of the law. answ. it is not said that christ hath freed us from the obedience , or command of the law , but from the curse of it ; which we question not . 2. christian liberty is not a freedome from the obedience of it , but rather from the disobedience of it : rom. 6. 18. being free from sinne , ye are made the servants of righteousnesse : we are called to liberty , but we must not use our liberty as an occasion to the flesh ; but to frame to the commandement , by love to serve one another , gal : 5. 13. where the apostle plainely proveth , that christian liberty looseth us not from the observation of the law , but straitly enioyneth it , for the whole law is fulfilled in one wo●d , which is love ▪ v. 14. 3. ●s they 〈◊〉 the same stone , so i● must returne upon themselves , we must therefore againe tell them , what are those parts of ●●ristian liberty , which the apostle aymeth at : and if they thinke that the apostle best knew his owne meaning , they shal take them from himselfe . the first of them is , freedome from the burden of legall ceremonies , sacrifices , circumcision , and beggarly rudiments , which were heavy yoakes ; which being abolished by christ , christians must never entangle themselves with them any more : and that the apostle directly speaketh of these in the place alledged , see v. 2 , 3. if yee be circumcised christ shall profit you nothing : therefore stand fast in your liberty . the 2 branch of our liberty is from the curse of the law , in that christ was made a curse for us : with which most ponderous and pressing yoke we must never entangle our selves any more , by seeking justification by the workes of the law , and to settle us firme in this our liberty is our apostles ayme and argument . gal. 3. 10. 13. the third branch of our liberty is freedome from perfect impletion , and personall performance of the whole law for justification : for thus we are no more debters to the law , gal. 5. 3. nor must ever returne to that bondage to seeke righteousnes and justification by the law , in whole or in part : for christ is become of none effect unto you , whosoever of you will be justified by the law , yee are fallen from grace , verse 4. the 4. branch of our purchased liberty by christ is a freedome from the threats and terrors of the law , compelling and forcing obedience : and now not feare but love must chiefly const●aine us to duty ; not compulsion , or carnall respects , must ca●● , u● as slaues to the commandement , but now discerning the holinesse , excellency , and righteousnesse of the law , the heart is moved freely to runne the ways of god , gal. 5. 25. if wee live in the spirit , we must walke in the spirit . obiect . 5. the law of moses was given onely to the iewes , and was to endure but vnto christ , luke 16. 16. the law and the prophets were till iohn . and christ is the end of the law to every beleever , rom. 10. 24. answ. 1. the law for writing , and some circumstances was given to the iewes by the hand of moses : but in respect of the substance , and matter obedience , belongs unto all men of all ages and nations . because , 1. it must stoppe every mouth both of iew and gentile , rom : 3. 19. 2. it must judge every man according to his work , both iew and gentile . 2. it seemes the prophets are abolished as well as the law. but i hope they will not say , that all the doctrine of the prophets is abolished . it is true , that the whole propheticall doctrine , which did signifie , or prophecy , or promise good things to come ; when christ was actually come , received accomplishment , but not abolishment : which is tertullians distinction . but much other positive doctrine of the prophets , is as usefull and proper to us , ( for whom it is by speciall divine providence reserved ) as it was to the ages to which it was first directed . and even so the law , which in respect of shadowes was to continue till iohn ; in the substance of it is a permanent and everlasting doctrine , directory , and deriveable to all the ages of the world . 3. christ is the end of the law ; but as augustine wittily distinguisheth ; the perfecti●g end , not the destroying end . for , 1. he was the end or scope , unto whom the law , especially the paedagogie of moses was directed . 2. hee was the end also of the morall law , because hee fully and perfectly obeyed the law , and so the law in him attained his proper end , as it had not else done among all the sonnes of men . 3. he is the end of the law , on whom all the male diction of the ●aw fell fully , and perfectly , and had on him full accomplishment . 4. he is the end of the law , in whom all the blessings and promises of the law attaine their end ; for they are all in christ yea , and amen : all of them in him , & for his obedience , are exhibited & compleat . 5. he is the end of the law to every beleever for righteousnesse , in that he doth bestow and impute unto us that full righteousnesse which the law requireth of us ; and in that by the donation of his spirit , hee kindleth in beleevers a new obedience framed unto the law ; so as they begin a renewed obedience of it in earth , and fulfill it perfectly in heaven . whence issueth a cleane contrary conclusion . if christ be the end of the law , wee are therefore faster tyed to the obedience of it than before . very false therefore is that position , that the law is at such an end , as it can nore command a man in christ , than a dead man can command his wife ; or a master his servant when hee is made free . to which traditionary doctrine carried from woman to woman i answer . 1. that the apostle saith indeede , rom : 7. 4. that by christs death wee are dead to the law ; namely in regard of the curse , and of those rebellious motions excited in us by occasion of it ; and in regard of the terrour and rigour of it ; as a woman is from the threats and rigour of a dead husband : but the apostle saith not , that the law is dead either in respect of the direction of it , or our obedience to those directions . 2. as the apostle saith , we are dead to the law : so he sheweth the end of our freedome from so hard an husband ; namely that wee might be married to another : i. to christ raised from the dead ; the effect of which marriage is not a barren life , but to bring forth fruit unto god : the blessing of the marriage betweene christ and the faithfull soule is fruitfulnesse before god ; so as this death of ours to the law bringeth in a new subjection unto it : which is indeed the height of our christian liberty here , and proceedeth from the spirit of freedome . 3. his shift is too short to shuffle from the first covenant to the second ; and as false is it to say , that the law is the rule in one covenant , and not in another : as if the matter of the first covenant and second were not one and the same ; the righteousnesse , and obedience of both were not one in substance , differing in manner of apprehension and application . shall any live by vertue of the second covenant , that doth not these things , or that brings not the righteousnes of the law in himselfe , or his surety ? chap. 10. resolving sundry other objections alledged to prove the abolition of the law. obiect . 6. to whom all the commanding power of the law , under paine of the curse , and the enjoyning of good workes for justification : as also to whom the condemning power of the law is abolished and ceased , to them the law is altogether made void , and abrogated . but to beleevers both such commanding power , and condemning power is ceased . and therefore , &c. and thus they further explaine it . suppose a justified man commit adultery , or murther , or be drunke , the law of god can take no hold of him , nor the just god can punish him by the law , being utterly abrogated to such a person . answ. the former proposicion is apparently false for the law both for ma●ter and forme stands in force to justified persons , and retaineth on them a commanding power , and enjoineth on them good works , although the manner of commanding in the rigor of it is to them abated : for how ord●●●rily did christ and his apostles command the workes of the law to beleevers , and that under strait penalties read math. 5. and 6. chap. and telleth his followers that when they have done so farre as they can all the things of the law ; they have done what was their duty , and that they were bound unto , luke 17. 10. 2. these confused men distinguish not betweene the condemning power of the law and the law it selfe ; yet this distinction cutteth the si●ewes of this obiection : for can it prove the law itselfe abolished , because the condemning power of it is to some removed by christ ? or if certaine uses of the law bee abolished , as in way of righteousnesse , life and salvation ; or in way of terrifying , accusing , or condemning the iustified by faith : must therfore the law it selfe , and all other uses of it be abolished . 3. what beleever conceives himselfe under the commanding power of the law , to bee iustified by it ? or to expect to stand righteous before god by their obedience ? as these men vainely dreame : no they have other ends of their obedience to the commandements of the law. as , 1. to testifie their indeavor in obeying the righteous law and will of god , and their conformity to his image in the same . 2. not for the justification of their persons , for that is onely by christs compleat obedience made theirs by faith ; but for the testification of their iustifying faith : according to the direction of the apostle , iam. 2. 20. shew me thy faith by thy works . 3. not for the attaining of salvation it● pet. 1. 10. give all dilligence to make your election sure . how may we ? for if wee doe these things &c. 4 not to merrit any thing , but to encourage themselves in the way of obedience , by casting eye on the blessed remuneration freely promised , and performed to duties of love to god , and man ; begun and perfected by faith in christ. heb. 11 ▪ 26. moses had respect to the recompence of reward . yea our lord himselfe , for the joy that was set before him endured the crosse and despised the shame . heb. 12. 2. all these are other ends which beleevers propoūd to themselves in their obedience then to be justified by it . 4. i answer , it is utterly false and wicked , that gods law taketh no hold of a justified person committing hatefull sinnes , as of murder , adultery and the like . for although christ have freed him from the curse and vengeance , and the eternall damnation of his sinne . rom. 8. 1. yet may the law take hold on him for a stinging correction , and a sharp punishment according to the scandall of his sin . did not the law take hold on david , when with so many other evills ; gods sword was upon his house for ever , for his scandalous sins ? did not gods law lay hold on moses & aaron , then whom none was more faithfull in gods house ; when for sinne they lay under sharpe rebukes , and chastisement , and were barred the land of canaan ? object . but these were examples in the old testament , before christs death . answ. and are not beleevers in the new testament subject to the same law , and penall statues of correction ? were not examples of the old testament examples to us that wee should not sinne as they sinned ? how could we sin as they did , if we were not under the same law ? or what else but the law taketh hold on beleevers in the new testament , when for the unworthy use of the lords ordinances they are judged of the lord , even for this cause , saith the apostle . object . some say , they were hypocrites that were judged . answ. as if they be hypocrites that must not be condemned with the world . 5. but of all their assertions , tha● is a● blinde as bo●de , that if god call a beleever to account for the breach of his law : hee may say , god hath nothing to doe to call him to account : hee may refuse to be tried in that court. if god shall say , leave such a sinne ▪ or be damned ; doe such a duty , a●d ●e saved : he may say , we will doe neither the one nor the other on these tearmes . well may he say , and more , that his tongue le ts fall unseemely tearmes : and it hides his nakednesse but a little to droppe out , that his meaning is , that god hath nothing to doe to call a beleever into the court of nature . for howsoever hee will teach god what hee hath to doe , or what he hath not to doe ; he might long since have beene taught , that god will require of us even that righteousnesse which he put into our nature : and that is a talent which we must be countable for as well as any other . obiect . 7. those that have the spirit of god for their rule , and doe all by a free spirit , they neede not the law to rule or urge thē : to them it is vaine and needlesse . but all beleevers have the spirit to rule them ; and they doe all by a free spirit . therefore . answ. the former proposition is false , that those that have the spirit to rule them , have no neede or use of the law : and as grosse to conceive the spirit and the law contrary : which are indeed inseperable : for the law is the instrument , the spirit is the workmaster ; the law is the rule , the spirit the applier of that rule . the spirit is so farre from destroying the law , that he writeth it in the inner parts , he addeth clearenesse and light unto unto it ; he worketh love and delight unto it . 2. it was ever the wicked conceit of libertine enthusiasts , that the spirit worketh our obedience immediately , and by himselfe alone , rejecting all meanes ; whereas he worketh it in us ordinarily by the word , the law and the gospell . ioh. 16. 13. the spirit sent to beleevers , shall not speake of himselfe : but whatsoever hee shall heare , that shall he speake . he is in himselfe the spirit of illumination , but enlighteneth beleevers by shewing them what is to be done by the law , and what is to be beleeved by the gospell . 3. is the spirit therefore a free spirit , because hee frees us from the law ? no verily , but because he sets us free to the performance of it . this reason holy david gives us , psal : 119. 32. i will then runne the way of thy commandements , when thou hast enlarged or set mee free . or is that the duty of a free and willing subject to cast off the lawes of his king ? no but most freely and willingly to obey his law : and this is the freedome wrought by the free spirit in free and ingenious christians . 4. to say , we obey god by by the spirit without a law or a commandement , is a meere non sence : for is any obedience without a law ? is not our rule to doe onely what the lord commandeth ? what can be more ridiculous than for a subject to professe obedience to his prince , but yet hee will not be under any law ? and to say they obey of love , and yet obey no commandement , is as fond and false . 1 ioh : 53. this is the love of god , that we keepe his commandements , and his commandements are not grievous ioh : 14. 15. if ye love me , keepe my commandements : love must ever looke to the commandement . obiect . 8. those that are under the law of christ , are not under the morall law. but beleevers are under the law of christ , gal : 6. 2. and so fulfill the law of christ. therfore . and thus doe they further unfold themselves , that wee may understand them : consider ( say they ) men as creatures in their naturall being , thus are they under the morall law given by their creatour : but consider them as redeemed and new creatures , they are freed from that law , and onely tyed to precepts taught by christ in the gospell : which teacheth to deny ungodlines and worldly lusts , and to live soberly justly and godly in this present world : tit : 2. 11. answ. here is a whole bundle of errours to be untied . 1. the proposition is false , that beleevers who are under the law of christ , are not under the morall law ; seeing the law of christ is for substance the same with the morall law : for what is the law of christ in the place alledged , but the doctrine , precept , and commandement of christ enjoyning the love of our brethren , & bearing their burden : which the apostle opposeth not to the morall law , ( as these sectaries doe ) but enjoyneth it as a more necessary law , than all that heape of ceremonies to which the false apostles would have brought them backe : against whom he strengtheneth the beleevers of that church , through that whole epistle . 2. it is frivolous and popish to conceive the gospell a new law : for is not the covenant of grace the same in the old testament , and new ? and did not the holy men in the olde testament , mose● david , samuel , daniel , and the rest enjoy the same covenant with us or were they saved by another gospell than we ? or did not they frame their lives to the same sobriety , righteousnes and holinesse that we doe ? 2 did not the apostles preach and write the gospell ? yet 1. ioh. 2 , 7. they professe : we write no new commandement , but the old which yee have had from the beginning . and what was that , but the same which was written in mans nature before the fall , and after written by gods finger in tables of stone : which same commandement , though he call a new commandement in the next verse ; that is not , because it is another in the substance , but the same law of love renewed , and reinforced upon new grounds by christ the great law-giver . and ratified both by his owne doctrine and example , and in this new manner it was never urged before . 3. so farre is the law of christ fro● 〈…〉 morall law 〈…〉 according that 〈…〉 of s. august . the law knowes to command , but the gospell to assist to the commandement . true it is , that christ abolished all lawes that made difference betweene man and man , iew and gentile , eph. 2 14. yea and the morall law , so farre , as it made difference betweene god & man beleeving . and 2. as it is opposed to the gospell : and 3. as it hindreth entrance into the kingdome to beleevers . and 4. as any thing in it was accidentall , significative , circumstantiall or tempoall . but all matters substantiall , essentiall and eternall , christ by his law hath confirmed to continue for ever . this harmony of the morall law and christs law , judicious calvin in his harmony avoucheth , the whole law ( saith hee ) agreeth with the gospel both in condemning the sa●e vices , and commanding the same vertues . and if this be so , then certainly it destroyes not the law. and pare●s on rom : 10. 14. saith , they erre that thinke the law repugneth christ in the gospel . 4. it is little under blasphemie , that they oppose the father , and the sonne , as if they had diverse wills ▪ divers rules , or contrary lawes ; wheras the son professet● , that hee spake nothing from himselfe , but from the father ▪ ioh. 5. 16 : besides , how doth ignorance befoole them , in ●e●ling us that christ as 〈◊〉 hath loosed us from the obedience of the morall law due to our creator ? for is not god the redeemer the same with god the creator ? is any honour due to the father for creation , that is not due to the sonne for creation ? ioh : 5. 23. that all men should honour the sonne as they honour the father : or is any honor due to the son for redemption , that is not due to the father for redempt ● ? did not god the father give up his son for our our redemption : & shall not we well requite him in casting off all duty belonging to him as our creator ? or can the addition of the greatest & most singular benefit that we are capable of , loose us from our former duty , or rather tie us faster ? certainely the gift of christ for our redemption , doubleth , and fastneth the bond of love and dutie betweene our creator and us , but no whit doth slacke or loosen it . such poore shiftes , and doubts are they driven un to , as a silly hare close followed , and hard runne . chap. 11. shewing how these libertines runne against the streame of our worthiest writers , graciously instructed to the kingdome of heaven . it is not unusuall with impostors , when they ure driven off the authority of the scriptures , to shroud and hide themselves with some humane testimonies wrested , and for most part distorted from the true meaning and intention of their alledged authours : and even so doe these men pretend that they have the consent and authority of sundry protestant writers , of great note and name in the church , to strengthen and confirme their novelties : wherein they are impudent to admiration ; seeing there is never a learned man that ever i met with that sideth with them in the abrogation of the law ; nay not any , but as occasion is offered , doth urge the morall law as of great use to guide all true beleevers , and justified persons in the right way of godlines , and all christian dutyes . with what boldnes doe they claime mr. luther to be wholly theirs , and themselves to bee wholly of his judgement : and that they hold nothing in this point but what they sucked from his breests ? let us therefore see in this one instance how they serve all the rest . and first i affirme that m. luther was so farre from being an antimonian ▪ that no man doth more expressely and soundly overthrow and contradict this wicked opinion than he , neither can any man desire a stronger humane witnes against thē thā m. luther . read his words with a pause and judge . satan ( saith hee ) stirreth up daily new sects : and now last of all he hath raysed up a sect of such as teach , the ten commandements are to be taken out of the church , & that men should not be terrified with the law. and after , such is the blindnesse and presumption of franticke heads . and are they other that challenge luther the patrone of a sect , which himselfe saith , the devill hath raised ? and page 171. he speaketh of three sorts of men that abuse the law. first those that seeke justification by the law. secondly . those that will utterly exempt a christian man from the law , as the brainsicke anabaptists went about to doe . and of this sort are very many also at this day which professe the gospell with us , who dreame that christian liberty is a carnall liberty to doe whatsoever they list , &c. on cap : 3. 25. and on cap. 3. 19. pag : 153. here i admonish ( saith hee ) all such as feare god , and especially teacher of others , that they diligently learne out of paul to understand the true and proper use of the law ; which i feare after our time will be troden under foote , and utterly abolished by the enemies of the truth . it is easie from these words of mr. luther to collect , that , 1. hee did not conceive the law thrust out of all use by christ : for then why should men fearing god learne the true use of it ? 2. that if hee feared men would abolish it , then his judgement was it ought not to be abolished . 3. that if hee esteeme this sort of men that would abolish the law , enemies of the truth : then certainly he is not their patron in this loose and carnall opinion . and pag. 154. forasmuch as wee diligently and faithfully teach these things : we doe therefore plainly testifie , that we reject not the law , and workes , as our adversaries doe falsely accuse us : but wee doe altogether establish the law , and require the workes thereof , and wee say the law is good and profitable . and cap : 5. 14. pag. 254. it is necessary that godly preachers should as diligently teach the doctrine of good workes , as the doctrine of faith : for satan is a deadly enemy to both . is luther now yours ? is hee not as contrary , and directly contradictory to your foolish tenents as the sunshine of midday is to the darkenesse of midnight ? doth not he disclaime you as adversaries , yea as false accusers , while you challenge a line or syllable of his doctrine in the patronage of your delusions ? you reject the law , and workes ; he professeth , he rejecteth neither : you abolish the whole law wholly ; but he establisheth it : you reject them for legall preachers that teach not christ aright , who urge men to the duties of the law ; but he imposeth it as a necessary part of their office to urge the law , yea as necessary as to teach the doctrine of faith . for shame therefore never claime luther more , nor father your fooleries on him , than whom you have no stronger enemy . object . but doth not mr. luther say , on ●ap . 3. 28. that christ hath abolished all lawes of moses that ever were ? answ. y●s , all the lawes of moses whereof he speaketh in that place : for take the whole sentence , and yee shall know his minde . where christ is put on , ( saith he ) there is neither iew , nor circumcision , nor ceremony of the law any more : for christ hath abolished all lawes of moses that ever were : that is , all ceremoniall lawes . yea and the morall law so farre as in moses hand accusing , terrifying , and condemning the beleeving conscience : in which regard it should be utterly ignorant whether there were any moses , any law , any iew. ibid : object . page 177. so many as are justified , are justified not by observation of mans law , nor gods law , but by christ alone , who hath abolished all lawes . doth not mr. luther clearely say , that all lawes are abolished ? answ. nothing is more true ; for even the morall law in respect of justification is abolished to the beleever , which is mr. luthers expression : but that either the law it selfe in the substance of it , or in respect of all other uses is abolished , luther saith not : and wee say with luther , accursed be that doctrine , life , and religion , which endeavoureth to get righteousnesse before god by the law , or workes thereof . ob. luther on c : 4 27 p. 222. saith , that a christian laying hold on christ by faith , hath no law , but all the law to him is abolished with all his terrours , and torments . and page seque : we say that the morall law , or the law of ten commandements hath no power to accuse , and terrifie the conscience in which iesus christ reigneth by grace : for hee hath abolished the power thereof . answ. and we say so too , and holde it our happinesse to beleeve this sweet gospel . but luther speakes here , and every where else of certaine uses of the law , either for justification , righteousnesse and salvation ; or else for terrour , accusation and condemnation : and thus wee have proved long since , and at large , that it is abolished to the beleever . 2. we say , that to abolish the power of the law , is not to abolish the law : and to abolish the power of accusing and terrifying , is not to abolish all the power of it . and all their shreddings and cuttings , and poore allegations out of mr. luthers workes , doe onely prove the magnifying the article of christian righteousnes against the righteousnesse of the law , and workes : wherein luther was for the singular good of the church most vehement : but none of them doe so much as glance at the abolishing of the law as a doctrine or rule of life ; which mr. luther not in a few places acknowledgeth to binde all men from the beginning of the world to the end of it . but whereas no man better knew mr. luthers judgement than his owne schollers and followers , it will not be amisse to heare them expressing their masters minde in this argument , and delivering unto us what they received from him , from whom to depart in any thing they held almost piacular . chemnitius a most learned and moderate lutheran , in his common place de lege cap. 10. and 11. directly refuteth these antinomists , and sheweth that the regenerate are not under the law in respect of justification , accusation , condemnation , or coaction : but yet affirmeth a threefold use of it in the regenerate : 1. as a doctrine to direct in duties : 2. as a glasse to see the defects of them : 3. as a correcter , and restrainer of remanent corruption . in all treading in the very steppes of of luther , as we have declared . fredericus baldwinus a learned professour in wittenberg , passionis typicae lib : 2. typ : 6. hath these words . christ our saviour by his most holy merit hath hid and covered ( alluding to the propitiatory ) the tables of the law ; not that we owe no further obedience unto it , but that it may not strike with maledictiō those that are in christ : for the law is abrogated by christ , not in respect of obedience , but in respect of malediction . many more were easily induced to speake the same thing ; but i content my selfe with these , from whom none of the rest dissent : and conclude , that if mr. luthers schollers understood their masters doctrine better than these libertines ; then they sew but a fig leafe to cover their nakednesse , by stretching any of mr. luthers phrases to the proving of their profane opinion . and as mr. luther hath abundantly cleared unto us this truth , so have we the consent of all godly , learned protestant writers both ancient and moderne , whom i might induce as a cloud of witnesses ; not like that cloud which elias his servant did see as bigge as a mans hand , but like the same cloud when it covered the whole heavens . my spare time is not so much , nor perhaps the readers , neither in so cleare a case were it so needfull to make this volume swell with such numberlesse testimonies of orthodox divines , as professedly refute this profane and lawles , and as brainles a fancy . i will onely therefore shew these delinquents against the law to be cast by the verdict of an whole iurie of godly divines . and because they shall not deny but they have faire triall and proceeding , we have empannelled twelve men , the most of which they acknowledge their friends and well-willers , ( even as they challenge mr. luther the foreman to be wholly theirs ) and one man shall not speake for all , as in ordinary trialls ; but as it is in great and extraordinary trialls , every one shall deliver his owne sentence . the first of them is mr. calvin , who in the second booke of his institutions , cap. 7. sec. 12. having spoken of two uses of the morall law ; addeth a third , which especially concerneth the faithfull : namely that therby they must daily more certainly know what is the will of god to which they aspire : as also by the frequent meditation of it , they should be excited to the obedience of it , and strengthened in that obedience , and restrained from the offences of it . in the 13 section he answers the libertines objection : but because the law containes the ministration of death , therefore christians must reject the law. farre be from us ( saith he ) such a profane opinion : for moses excellently sheweth , that the law which can beget nothing but death among sinners , hath among the saints a better and more excellent use : and what that is hee sheweth , namely to be one , perpetuall , and inflexible rule of life . in the 14. section he answereth at large that objection , that the law is abrogated to the faithfull , speaking still of the morall law : namely , not that it doth not still command what is right as it did before , but that it is not that to them as it was before , in terrifiyng their consciences , confounding , condemning and destroying them . in which sense saith he , paul manifestly sheweth that it is abrogated ; not in respect of institution of life , but of the former vigorous obligation of conscience . sect . 15. thus have i abridged m. calvine his larger tractat upon this argument , wherein wee see him wholly consenting to the doctrine we have propounded through our whole discourse . adde only her unto that in the 3 booke cap. 19. sect 2 christian libertie , consisteth first in this : that the consciences of the faithfull in the confidence of their justification before god , must lift themselves above the law , & forget the whole righteousnes of the law ( yet saith he no man must hence collect that the law is needlesse : for it doth not therefore cease to teach , to exhort , and incite to good , though before gods tribunall it hath no place in their consciences . the law therefore , by mr. calvins de e●mination abideth by christ a● inviolable doctrine , the which by teaching us , by admonishing , by rebuking , and by correcting , doth secure & prepare us to every good worke . the second is reverend beza , in his defence against castillion , on rom. 7. 6. farre be it from me saith he , that i should assent to you , who say the law is dead to them , to whom it is cheifly alive , that is , those that are most obedient unto it , meaning beleevers . for a king doth not more manifestly regine over any , thē those which freely and willingly obey his lawes . see also his judgement constant to himselfe in his annotations upon 2 cor. 3. 11. in what regard the ministery of moses is abolshed ; concluding that the ministry of the law is ever to be retained in the church . and in his notes upon 1 ioh : 2. 7. he saith . neither is the law abolished by the gospell so farre forth as it commandeth that which is right : but onely so farre as it threatneth death to all that doe not perfectly fulfill it : and as the law by the terrours of death admonisheth us to think of seeking life in the gospell , so the gospell supplieth us with the grace of regeneration , whereby according to the measure of the spirit and grace , we begin to will and to doe : that now the law becommeth to us in respect of the inner man , a sweet master , as the apostle plentifully teacheth , rom : 6. 7. and 8. chapters . the third is learned doctor whitaker , the iewell of the vniversity of cambridge , who when duraeus the iesuite objected against mr. luther the same which these libertines affirme of him , that it was his judgement that the decalogue appertaineth not to christians ; thus gravely answereth : that luther most truly affirmed the decalogue , that is , that condition of the decalogue , either of full and perfect obedience , or of malediction for disobedience not now to pertaine to christians ; because christ to them hath taken away that condition . 2. that luther saith no more than the apostle doth in sixe or seven places there alledged : and therfore they must first accuse the apostle , or through luthers sides wound the apostle . 3. he sets downe his owne judgment most expresly . the law ( saith he ) pertaineth to christians ; neither did luther ever deny it : for that justice of the law is immortall , and every one ought to indeavour with all his strength to live mo●t exactly according to the prescript of the law. thus we have this pro●ound and most worthy doctour affording us a double strength ; and together with 〈◊〉 brings us mr. luther wholly and constantly avouching the same truth which we have defended through our whole discourse . the fourth is , judicious mr. perkins , from whose gracious mouth and ministery i received in my youth often the same holy truth , as now in his fruitfull writings appeareth every where . as in his golden chaine , chap : 31. having set downe the use of the morall law in the unregenerate , he cōcludeth , that the use of the law in the regenerate is farre otherwise : for it guideth them to new obedience , which obedience may bee acceptable to god through christ. and upon gal : 3. 12. hee answereth this question ; why the lord saith , he that doth the things of the law shall live : considering that no man since the fall can doe the things of the law : and sheweth that still the lord repeateth his law in the olde tenure : 1. to teach that the law is of a constant and uncheangable nature : 2. to advertise us of our weaknesse and shew us what wee cannot doe : 3. to put us in minde still to humble our selves , after we have begun by grace to obey the law ; because even then wee come farre short in doing the things which the law requireth at our hands . and on verse 23. he inquireth , that now seeing faith is come , what is the guard whereby wee are now kept ? answ. the precepts of the morall law. the sayings of the wise are as nayles , or stakes fastned , to range men in the compasse of their owne duties . ecclesiast . 12. 11. and most plainely he coucheth our whole doctrine concerning the law , in the answer of our question upon vers . 15. eiusdem capitis . the question is how farre the morall law is abrogated . answer . three wayes . 1. in respect of iustification . 2. of malediction . 3. in respect of rigour . for in them that are in christ , god accepteth the indeavour to obey for obedience it selfe . neverthelesse ( saith he ) the law as it is a rule of good life , is unchangable , and admitteth no abrogation : and christ in this regard did by his death establish it . rom. 5. 31. and on c. 4. 5. the law must be considered two wayes . first as a rule of life . thus angels are under the law , and adam before his fall , and the saints now in heaven : and none yeeld more subjection to the law than they , and this subjection is their liberty . againe consider it as a grievous yoke three wayes , none can beare it , &c. and in his treatise of conscience , cap. 2. saith , that the morall law bindeth the consciences of all men , at all times to obedience . the fifth is our learned and industrious doctor willet : bellarmin ( saith he ) is not ashamed to slaunder us , that wee affirme christian liberty to stand herein , that we are altogether freed from the obedience and subjection of the law : vt moses cum suo decalogo nihil ad not pertinent . but we call god and all the world to record , that we witnes no such thing : knowing tha-christ came not to dissolve , but to fulfill the law. here therefore bellarmin fighteth with his owne shadow . but christian liberty consisteth in three things that we are exempted : 1 from ceremonyes : 2 from the curse and guilt : 3 from the servitude and reigne of sinne . &c. and upon exod. cap. 20. commandement 10. quest . 9. saith thus . the morall law is not now in force quoad justificationem : that is , in respect of justification ; but it bindeth quoad obedientiam , in respect of obedience , for we are boūd to keep all the precepts of the law : but yet quoad modum obedientiae et terrorem , in respect of terrour , and rigorous manner of obedience we are not bound . &c. the sixth is that grave and learned bishop downam , whom i must honourably mention , not onely for his worthy parts and labours in the church ; but in the speciall reference of a painfull and worthy tutor and teacher of my selfe in the vniversity . that right reverend bishop , in his treatise entituled , the doctrine of christian liberty , doth exactly ( as his manner is ) open and cleare this whole doctrine , and in section or paragraph 15. hath these words : the papists charge us , that wee place christian liberty in this , that we are subject to no law in our conscience , and before god , and that we are free from all necessity of doing good works , which is a most divelish slander ; for though we teach that the obedience to the law , is not required in us to iustification : but that wee are free from the exaction of the law in that behalfe : yet we deny not , but that unto sanctification , the obedience of the law is required , & we by necessity of duty bound to the observation therof . and againe , we confesse to be free from obedience , is to be servants of sinne , and the willing & cheereful worship of god is true liberty . and we acknowledge that the morall law of god is perpetuall and immutable , and that this is an everlasting truth , that the creature is bound to worship and obey his creator : and so much the more bound , as he hath received the greater benefits . and after , the more a man is assured of his free justification , the better he is enabled , and the more he is bound to obey it . and the law hath singular use in them that are justified , 1. as a rule of direction for al obedience . 2 as a glasse of detection of our imperfection to keepe us humble . 3 as a rod of correction in respect of he flesh and old man for mortification &c. and concludeth that section thus . we are therefore in our sanctification freed , though not from the obedience ; yet from the servitude and bondage of the law , in three respects . the seventh is , that learned bishop davenant a speciall ornament of our church , and one worthy to succeed that famous iewell in the sea of salisbury . in his elaborate commentary upon coloss : hath these words on cap : 2. 14. seeing this handwriting of the law is abrogated and abolished in respect of the damnatory power of it ; wee gather that it yet retaineth a directory power ; wee may not therefore hence take to our selves a liberty to sinne , but an alacrity in our service to god , &c. the eighth is , bishop cowper ▪ an ingenious and reverend divine , who in his fruitfull commentary on the 8. to the romans , delivereth himselfe wholly unto us in this point , & in the end of the 4 verse hath these words : albeit by christ we be delivered from the curse of the law , yet wee are not exempted from the obedience thereof . in respect of the one , the apostle said , we are not under the law , but under grace . in respect of the other he had said , that the law is good , and our saviour protesteth , he came not to destroy the law , but to fulfill it , both in himselfe and his members , not onely by righteousnes imputed , but also inherent . for the law stands to us as a rule of our life ; wee love the holines thereof , and strive to conforme our selves unto it . the ninth is that most sound and learned professour of divinity in basil , amandus polanus , who in the 6. booke of his syntagma cap. 10. proveth the decalogue , which is the summe and substance of the morall law , to belong unto beleevers , and is of great use among christians , by nine strong arguments . i will forbeare the recitall of them , because the booke is common , and easie to be consulted . the tenth is learned amesius , professour of divinity in the vniversity of franeker , who speaking of the morall law saith , that although in respect of the faithfull , it is as it were abrogated , both in respect of the power of justifiing which it had in the state of integrity : and in respect of the power of condemning , which it had in the state of sin : yet it is of strength and force , in respect of the power of directing . yea , and it reteineth ( saith he ) some power of condemning : because it rebuketh , and condemneth sinne , even in the faithfull : although it cannot indeed condemne the faithfull themselues , that are not under the law , but under grace . the eleventh is hieronimus zanchius , a laborious and perspicuous writer . who in 1 ioh. 2. saith , that the observation of the law is necessary to a christian man : neither can it be seperated from faith . and in his common place on eph. 2 : loco quinto de legis mosaicae abrogatione , sect . 9. speaking of the morall law saith , consider the substance of it , it is manifest that it is not abrogated : that is , that christ hath not delivered us from our duty , whereby wee are bound according to the eternall will of god , to worship god , to love our neighbour , and to demeane our selves honestly and modestly , &c. and after , if we consider the substance of the law , that is , the summe of doctrine concerning piety ; wee deny with christ , that the law is simply abrogated ; who said , i came not to destroy the law. but if wee consider the accidents which wee have declared , it is manifest that it is abrogated . thus mr. zanchius wholly agreeth with us in our grounds laid downe for the opening of the point : cap. 2. the twelfth is our owne worthy estius , from whose learned tongue i received many gracious instructions in my youth whilest he lived in the vniversity . this godly man in his exposition on the commandements , pag : 37. saith , that the law shall keepe the use that ever it had since the fall till the generall resurrection , and therefore is as needful now to bee understood as at any time . to whom agreeth bucanus , who saith , that the law in respect of the precepts of it shall not be abolished neither in this life , nor in the life to come ; for god requireth perpetuall love both toward himselfe , and toward the creatour suo ordine , &c. loc . de lege . all these worthies have passed a joynt sentence against these violaters of gods most righteous law , and pronounce them guilty of high treason & transgression against the lord ; and of spreading scandalous words and writings against the dignity , equity and validity of his eternall law ; and so against himselfe the most righteous judge and authour of it : and in so high and presumptuous a sinne , in vaine expect they that any should pleade for them . it was elies speech to his sonnes , sonnes of belial , that is , lawlesse men , and libertines , that knew not the lord. if one man sinne against another , the iudge shall judge it : but if a man sinne against the lord , who shall pleade for him ? verse 25. which implieth a sinne of an high nature directly against god , and very hardly forgiven : surely so is this sinne of an high nature directly against the glory of god , and the majestie of his law ; yet upon their returne and repentance , as they have a mediatour in heaven to pleade pardon , so also the saints in earth cannot but pleade and pray for the pardon of those for whom christ in heaven pleadeth : and even so is our earnest prayer that they may be helped out of their errour , and come backe into the way of truth . but in one sence ( howsoever they applaud themselves ) they have none to pleade for them , never a learned man , nor judicious divine that came in my hands , or under mine eye in all my reading for these many yeares ; nor any classicke authour that leaneth that way . i must needes witnesse to mr. calvin , that they learned not their delirium ( as he calleth it ) out of bookes . and if you will yet persist selfe-wise , and ascribe more to your selves , than to all the protestant divines of such singular learning and holinesse ; then may you make use of my service in producing so many godly writers and witnesses against you ; to fill up your list and catalogue of false teachers that preach not christ aright : and to the names of london preachers , which your scandalous scattered papers , and lost libells mention as pharisaicall enemies to the truth now by you discovered : you may put in calvin , beza , whitakers , perkins , and the rest of the godly bishops , and renowned doctours , who are so cleare also against that which you call truth . it will make a greater noise , that you can contemne such conquered adversaries : for what are your london ministers to them ? much rather doe i wish you would in time consider how dangerous your way now is , while you rise up against the most impregnable , and unconquerable law of god : how the scripture brandeth them for wicked men , that forsake the law , and depart from the law ; and much more that disclaime and revile it . and if those that be partiall in the law , that is , take some , and leave some , be made despised of god , and vile before all people : how much more shall those that reject it all , and in every part , bee justly branded ( as you are ) for a vile generation of men . chap. 12. containing the conclnsion , and a short direction how the people of god should carry themselves towards the law of god. these premises being all duely considered , it remaineth that such as desire to learne christ aright , should take his directions how to demeane themselves towards his law , which is so holy , just , and good . to which purpose it shall not be amisse to lay these grounds in our consciences , and order our selves by them . first , that in the liberty from the law , consists the chiefe stay and comfort of a christian ; because being now freed from the guilt of sinne , from the curse of sinne , and from exaction of an inherent and personall righteousnesse to justification : hee may now without respect of his owne obedience , and without regard of any righteousnesse of his owne , relie upon the mercies of god , and merits of christ , and challenge his righteousnesse before god , with the the apostle , phil : 3 9. secondly , that upon this liberty of justification , ( wherein is no respect at all of our personall obedience ) issueth another liberty of sanctification ; which is a freedome from the bondage and staine of sinne , not wholly and at once , ( as is our justification ) but in part and degrees : and here although the obedience of the law be quite shut out of our justification , yet it is required unto sanctification , and we necessarily bound unto it ; but not to bee thereby justified , seeing wee must necessarily be justified before we can be obedient . thirdly , that the law is an eternall doctrine , and abides for ever ; yea david saith , it endures for ever in heaven : that is , not onely his decree appeares stable by the government , and perpetuall law which hee hath set in the heavens , and cannot be broken : but as saint basil expoundeth it , it abideth inviolably observed by heavenly inhabitants , even the holy angels themselves : so as though it may be contradicted , controverted , and resisted by libertines on earth ; yet it is not abrogable for ever , but abideth stable in heauen . doe the angels in heaven observe it as a rule of holinesse , and doe not the saints in heaven ? doe they live by divers charters ? and if the saints in heaven , who have attained full perfection , and perfect sanctification , are bound to the law , are the saints in earth so perfect , as they are loose from it ? hath not christ done as much for them as for these ? fourthly , that the law of god is the rule of godly life : in which regard holy david calleth it a counseller , and a directer unto good duties : and therefore wee must acknowledge the necessity of this part of the word . the sunne is not more necessary for the day , nor the moone to governe the night , nor a lanterne or candle for a darke house ; than this part of the word , so long as wee are in the night of the world : for without this light we grope in the darke , nothing can be seene , no action can be well done , nothing wanting can be found , no crooked thing can be straightened , no streight thing tried ; nay all our way in which this light of god shineth not , is darknesse , and tendeth to utter darknesse . the pillar of the cloud and of fire , was not more necessary to israel in the wildernesse , for their station or motion towards canaan , than is this shining pillar of gods law to guide us unto heaven : and as it was their happinesse that their pillar lasted them till they entred canaan ; and it had not beene for their ease to have rejected it in their way : so ought we to esteeme our selves happy in the fruition of this holy doctrine , and direction ; and on the contrary these libertines to be unhappy men , who being in as darke , as heavie and dangerous a way , and wildernesse , put out their light , and breake to peeces , and cast away their lanthorne . fifthly , being the rule of godly life , we must square all our duties thereby ; even as a workman applieth his rule to every part of his worke , and declines not to the right hand or to the left : and holy wisdome requireth no lesse , but that , that should be the square of all , which must bee the judge of all things done in the flesh be it good or evill . and hence is it that the lord writeth his law by his spirit in the spirits of the elect , and imprinteth it in the fleshly tables of their hearts , that all their motions , actions , and affections should be conformable unto it . but how doe these lawlesse men , affirming the law to be wholly abolished , denie it to bee written in their owne hearts ? and consequently that they want the spirit , promised to be sent into the hearts of the elect for this purpose : and that either themselves are none of the elect , or that the spirit is wanting in his office , which were an high blasphemy . sixthly , that as the law is a reveiler of duty , so it is a reveiler of sinne too : and discovers the sinfull defects of our best obedience . and because by the law is the knowledge of sin , therefore by the obedience and works of the law can no flesh be justified . that same law that discovereth and condemneth a traytor , cannot acquit him : and it were madnes for him to expect life , from that law which hath sentenced him with death . shall franticke papists ever finde life and righteousnesse by the works of that law which condemns that very fact ? and are not they next to fr●nzy , that after all this so open disclaiming it ; would fasten upon us , that because wee teach the law , wee therefore teach justification by the law. nay , we are so farre from consenting to any such poysoned assertion . that when the gospell promiseth salvation and eternall life , to repentance and good works , wee deny them promised to these , as performances of the law , but only as they are fruits of lively faith , by which the promises of eternal life are apprehended . seventhly , that the law being a constant reveiler of sinne , wee must by the law be still drawne neerer unto christ : not onely by the law to see our sinne , and in our sinne our need of christ : but we must see the law fulfilled for us in christ : else can we never looke comfortably towards the law. and because it revelleth sinne : not onely before we come to christ , to bring us first unto him , but it reverses sinne when we are come to christ : wee must by it be brought to christ still . and it is false that they say , that the law is indeede a scoolemaster to bring us once unto christ , but then wee have done with it , and it with us ; for it must ever bring us to christ ▪ so long as by sinne wee estrange our selves from him , or him from us . that place in galat. 3. 24 , 25. nothing contrarieth our doctrine : after faith came we were no longer under a schoolmaster : that is , such a schoolemaster as it was . the place is notably opened by learned pareus , to whom for brevity sake i remit the reader . eighthly , wee must conceiue the law in the substance of it , the image of god written in the heart of adam in innocency , and by the finger of the same spirit written in the hearts of all the elect : and consequently must feare & tremble to sin against this law , which floweth from the righteous nature of god , and the impugning of which is the violating of his owne image , and nature , so farre as wee can reach it . a man may breake the princes law , and not violate his person ▪ but not gods : for god and his image in his law , are so straitly united , as one cannot wrong the one , and not the other . ninthly , wee must frame our selves to love this righteous law , for this image of god ingraven upon it : yea and the more that wicked men hate and resist it , the more that sonnes of belial rise up against it ; wee must love it the more , obey it so much the more , maintain and defend the power and honour of it , with so much the more zeale and earn estnesse , so did holy david , ps. 119. 126. wicked men have destroyed the law , therefore i love it above fine gold ; where the prophet concludeth them enemies to god , that are enemies to the law. and 2. that then is the time to pleade for god and his law , when wicked men most oppose and oppresse it . now then is the time when the godly must awaken themselves not onely to observe , but also to preserve it . finis . notes, typically marginal, from the original text notes for div a13556-e190 contra legis adversarios . adversus furiosam sectam libertinorum . nemo miretur aut consternetur cum tam insolitos , & ab omni ratione alienos errores cernas : calv. 2 thes : 2. quod hostis machinatur in perniciem , convertit deus in adiutorium : aug : epist : ad sextum 105. deus ecce furentibus obstat . optimus portus poenitentiae mutatio consilii : cic : philip ▪ etiam loquendum cum ecclesia recte sentiente : cyprian : sublime et tumidum dicendi genus ; pere grino quodam idiomate loquuntur , ut qui ipsos audiunt prima facie stupefiant . calv : advers : libert : c : 2. quemadmodum circulatores , aliique errones , &c peculiari sermonis genere utuntur● vide cap : 7 eiusdem libri . 2 cor : 4. 2 non est humano aut seculi sensu in dei rebus loquendū . hilar. lib. 8 de trinit . sequamur loquendi regulam quam tradit scriptura , neque extra illos fines evagemur . calv. cap : 7. 1 cor : 14. 9 notes for div a13556-e1070 it is the priviledge of beleevers , not to be under the law. 4 reasons . gal. 3. 10. the danger of being under the law , in 4 things how a man may get from under this dangerous state . habak . 2. 4. sixe notes of tryall , to know one gotten frō under the danger of the law. ephes. 2. 10 ▪ notes for div a13556-e1870 the substance of the law in 5 things . psal. 119. 89. the beleever is under the whole substance of the law. seven appendices of the law , in none of which the beleever is under the law. rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which regard it i● called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non lic●t acrius urit . gens humana ruit in vet●tum ●e●as . regenerat are not without a law. 1 tim. 1. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor under the law in 5 respects . but under , that is , within the compasse of the law notes for div a13556-e2950 psal. 2. 2 , 3 iudg. 16. 9 1 reason all the same sins are forbidden after faith as before . rom. 7. 7. 1 ioh. 3. 4. the saints are perfect not perfectists . psal. 119. 120. rom. 7. 15. 19. 23. hypocratis magis fomentis , quam monitis nostris indigent . non dicit non peccat , sed non dat operam peccato . beza . qui ambulant in viis domini , non operantur peccatum , et tamen non sunt sine peccato . august . in psa. 118 conc . 2. non peccare dei iustitia est , hominis iustitia , indulgentia dei. bern. ser. 23 in cantic . nunc bene vivitur si sine crimine ; sine peccato autem qui se vivere existimat , nō id agit ut peccatum non habeat , sed ut veniam non accipiat . aug. enchirid. haec est regeneratorum perfectio , si se imperfectos esse agnoscant . august . 2 reas. the same duties are required after faith as before . quod accuratius christus exposuit , magis pertinere ad christianos creditur . 1 cor. 4. 21 2 cor. 5. 11 3 reas : christ cam not to abolish the law , and therefore it is not abolished . christ cam not to destroy the law , why ? but to fulfil it , how ? rom. 8. 2. 4 reas. nor the apostles abolished the law. lex et fides mutuo se iuvant , mutuo sibi dant manus . p. mart. but confirme the authority of it . 1 ioh. 1. 9. dicatur mihi in decem praeceptis quid non fit a christiano observandum . cant. faust. lib. 3. fides impetrat gratiam qu● lex impletur . quia quae in lege dicta sunt facienda , per fidem ostenduntur facta . ambros. 5 res : every beleever is bound to strive to conformity with the law. 1. in his inner man ▪ iustificati amici legis efficiuntur . ambr. in rom. 8. qui dicit se diligere legem mentitur ; tam enim amamus legem , quam homicida carc●rem . 2. in his outward man. 3. in his whole man. notes for div a13556-e4740 nisi dum scriptu●ae bon●e intelliguntur ō● bene , & quod in ijs non ben● intelligitur , etiam temere & audacter asseritur ; aug. expos . in ioh. trac . 18. habent ●crip●uras● a● sp●ciem , non a● salutem ▪ de● baptis contra donat. lib. 4 ▪ the first maine ground of this schism ignorance hi quidem hom●nes indocti sunt , ac idiotae , qui non usque adeo evolvendis chartis sunt exercitati , ut exijs de●●ria sua addisc●re potuerint . instruct. advers . libert . cap. 1. alter cubicularius , alter hostiarius libenter fieri sustinuer●t . cap 4. c●usdem libri . iune 12. ignorance of the end of christs comming . 2. of the nature of the gospel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 1. 5. 3. of the nature of faith . godly life is nothing but keeping commandements . hab. 2. 4. wee are meere patients in the causes of blessednesse , but not in the conditions of it . christs righteousnesse onely gives right to heaven ; but our sanctification gives a fitnesse and aptitude to it . rev : 21. 27 iustification freeth the beleever from the condemnation of sinne , but not from inhabitation . imperfect faith cannot make perfect . notes for div a13556-e6120 persons of beleevers imperfect , yet pleasing to god. and duties also . godly ministers preach not popery in calling for good workes to further mens salvation . non praecedit iustificandum , sed sequitur iustificatum , aug. non necessitate efficientiae , sed necessitate praesentiae . via regni non causa regnandi . distinguish betweene the iustice of works , and the presence of them . iam : 2. 26. iam : 1. 26. the meritorious cause of salvation , excludeth not instrumentall . qui fecit te sinc te , non salvat te sine te . 2 pet. 1. 11. how god sees no sin in his children . 1. simplex rerum notitia . 2. scientia coniuncta cum dei voluntate . si deus texit peccata , noluit advertere ; si noluit advertere , noluit animadvertere ; si noluit animadvertere , no●luit 〈◊〉 ▪ maluit agnoscere , maluit ignoscere . quid est enim deum videre peccata , nisi punire peccata ? in psal. 32. hee that must bring every action good and bad into iudgmēt , must see every action . nunquam vartatur dei aspectus , nihil novi unquā vidit , nulla mutatio 〈◊〉 in dei scientiam , cum ipsa scientia dei est ipsa dei essentia ; & in deo nil nisi deus . cognitio mali bona est . nihil in nobis 〈…〉 quae est a deo , vel 〈◊〉 quo● est a 〈◊〉 ▪ vel gratiae qua datur in christo , quin deo notum est , & totum adprime cognitum . he that recordeth sins past , and pardoned many ages before , must needes see them . many examples hereof in the new testament notes for div a13556-e7900 ira dei est vel 1. paterna et castigans quam vibrat in filios 2. hostilis & exterminans in contumaces . heb : 12. 8. christ hath borne all our punishment of malediction , but not of correction . beleevers in the new testament corrected for finne . difference of the iudgement of the godly and wicked wherein . maximu● homicida , latro , et haereticorum h●retic●ssimus . luther beleevers must continue their repentance assidue peccantibus assidua poenitentia est necessaria . ●ugust ▪ beleevers must pray for pardon of sin pardoned . modestiae tantum causa , non ex humana fragilitatis conscientia . ierom. we must pray for pardon of sinne in the court of our owne consciences , as well as in the court of heaven . and for a more comfortable measure of assurance . and in the full and finall fruits and effects of pardon . holiest of men have neede of threatnings . quanto reatus ●er legem factus ●st gravio● , tanto immensitas grat●●e facta est illustrior . par : the same works are both the workes of the law , & of faith , how ? lex fidei aeque atque lex factorū ait , ne concupiscas ; sed quod operum lex minando imperat , fidei lex credendo impetrat , august : isay 64 , 6. wee call for obedience , not for iustification , but for sundry other ends vnbeliefe an high sin against the law and gospell . ● iohn 3. the law commands not expresly faith in christ : but implieth it when christ is revealed . adam was not bound in innocency to beleeve in christ , for as hee was not revealed , so adam needed him not , but yet he was bound by the law to beleeve every word of god , whensoever it shold be revealed ▪ the law commands faith as a work done , the gospel as it is an instrument apprehending christ , perk. on math. page 70. solo auditu horrorem incutere debent , calvin . notes for div a13556-e10190 so quintinus the libertine tolde calvin to his face , that he disliked his course , because hee understood it not . instruct advers . liber . cap : 7. si non vis intelligi , non debes legi . the windy conceit of perfection refuted magnum illud electionis vas perfectum abruit , profectum fatetur , bern. in can● ser. 49. cunctorun in carne iustorum imperfectae perfectio est , hieron : lib. 1. advers : pelag : three degrees of sanctification , and the highest imperfect . why god would not free his servants from all sinne in life as well as in death the lowly speeches of saints . the haughty and lofty speeches of libertines . tu audes novatiane mundum te dicere ; qui etsi operibus mundus esses , hoc ipso verbo immundus ●●eres : ambr : de poenit l. 1. c. 6. pone ac●siscalam , qua solus coelum ascende . notes for div a13556-e11060 col. 2. 18. 2 pet : 2 , 19 many too charitable , not seeing the depth and danger of this errour . iam : i , 26. the confused lump of libertinisme in 9 poysonfull positions . lex donatistarum . quod vos lumus sanctum est , august . the extream danger of libertines a rai●ing r●bsakey , whose papers i have in my hands , revileth our ministers , & denounceth them ipso facto to stand accursed by the holy ghost , & excommunicate by s. paul , for going about to establish and set up the golden calfe of their own sanctification . they be his own words . the lord rebuke thee satan . rom. 1. 7. rom. 8. 29. the sacred office of christs priesthood violated . how they come to be blinded against so cleare a light . rom. 6. 12. 1 pet. 1. 2. ioh. 4. 14. 1 pet : 2 ▪ 2. sitis duplex , vel indigentiae totas●s , coposioris fruitionis . our libertie here is not from the rule of the law ; but from the rule of sinne . notes for div a13556-e12340 lex reos faciebat ●ubendo , et non adiuvando : gratia adiu vat ut quisque sit legis factor . beleevers under the workes of the law for obedience , not for iustification . the law is given unto a righteous man , but not against him . non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non est ●ata lex , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non est posita . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law not given to the iust man for servile , but free obedience . christian liberty frees us not from the obedience of the law , but the disobedience of it . wherein christian liberty consisteth . law and prophets , how farre abolished . legis ●t prophetarū ordo exinde cessavit peradimpletionem , non per destructionem . l. 4. cont . marc. c. 33. finis perfic●ens , snon interfictens . aug. in ioh : t●act . 5 ▪ 5. christ the end of the law 5 wayes . 2 cor : 1. 20 how wee are dead to the law and the law not dead to us . legem autem decalogi nec posse , nec debes re dici nobis mortuam ; quam vis dicantur legi mortui in quibus non invenit vim pe●catricem regnan●em &c. beza ad defens . contra castel : in rom : 7. 6. et postea , legem nusquam invenio dici mortuam , sive de impiis , sive de pijs agatur . notes for div a13556-e13890 non est ●ecesse nos ab obedientia legis libera●● , quin legis aliquod munus abrog●tur . whitak ●●●tra dur. pag : 714. 1 cor : 10. 6. 1 cor. 11. l●x●u●ere no rit , gratia i●var● ▪ epist 95 ad innocent . teta lex est consentanea cum doctrina evangelij , de vi tijs vitandis , et virtutibus parsequendis . page 443. errant qui putant legem repugnare christo ▪ notes for div a13556-e14970 one of this learned sect said . wee are of luther , and was before the apostles . luther . preface to comment on the gale. non sunt su● lege quoad iustificationem , accusationem , condemnationem , coactionem , &c. est igitur sententia vera , et forma sanorum verborum , esse aliquem legis usum in renatis , & is triplex est &c. de lege dei cap 10. circiter fi●em , & cap. 11. de dignitate doctrinae legis contra antinomos . sanctissimo suo merito tabulas legis abscondit , non ut leginullam a●plu● debeamus obedientiam , sed ne maledictione f●r●at ●os qui sint in christo. abrogata lex non quoad obedientiam , sed quoad maledictionem . tametsi digito dei legem scripta● in cordibus habent , bifariam tamen adhuc in lege proficiunt : est enim illis optimum organum , &c. vt frequentie ius meditatione excitetur ad obsequium , in eo roboretur , & a delinquendi lubrico retrahatur . facessat longe ex animis nostris profana istaes opinio . sed una est , perfecta , et inflexibilis vivendi regula . de morali adhuc loquor . non quod illis amplius non iubeat quod rectum est , sed dūtaxat ne sit illis quod antea erat , hoc est ne eorum conscient as perterrendo &c. non ad institutionem pertinet , sed ad constringendae conscientiae vigorem . vt fidelium conscientiae sese supra legem erigant , totamque legis iustitiam obliviscuntur . neque hinc recte quis colligat legem fidelibus supervacaneam esse , quos no● ideo docere et exhortari , &c. manet igit●● per christum 〈…〉 legis 〈…〉 , quae 〈◊〉 do cendo , adm●ne●do , ob●urgando , co●rigendo ad omne opus b●num formet ac comparet . absit ●t ego tibi assentiar ; qui d●cis legem ijs esse mortuam quibus maxime vivit , id est , quos h●bet maxime of sequentes . veque enim rex , 〈◊〉 . neque enim evangelio lex 〈…〉 est praecipit . sed , &c. vt lexiam sua vis sit nobis secundum interiorem hominem magister . per lutheri latera apostolo vulnus infligunt . lex pertinet ad christianos , nec id unquam negavit lutherus : nam illa tustitia legi● 〈…〉 lib. 8. de paradox , p. 703 cum chirographum legis abr●gatum et deletum sit quoad vim damnatoriam , colligimus illud adhuc habere vim di●rectoriam : non igitur , &c. quasi abrogata et quoad ●im iustificandi , et quo●● vim condemnandi , &c. valet tamē ac viget quoad vim dirigendi , et aliquam etiam vim retinet condemnandi , quia peccatum arguit , et condemnat●m ipsis fidelibus , quamvis , &c. observatio● legis est ne●essaria christiano homini , neque a fide seperari potest . 1 sam : 2. 12. i have one of your franticke papers , that have accursed foure most worthy preachers by name , and all the rest whom you are not at leisure to name , that are on their opinion and practise . prov. 28 , 4 psal : 119 , 15 mal. 2. 9 notes for div a13556-e17970 psal. 119. 89. psal. 119. 24 psal , 119 , 105. quoad●ustificationem ●ustificationem , damnationem , coactionem , significatinem ; sed quoad doctrinam , obedientiam . par. in locum . three treatises the pearle of the gospell, the pilgrims profession: and a glasse for gentlewomen to dress themselues by. to which is added a short introduction to the worthy receiuing of the lords supper. by thomas taylor, doctor of diuinity, and late preacher of aldermanbury church in london. taylor, thomas, 1576-1632. 1633 approx. 230 kb of xml-encoded text transcribed from 133 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a13561 stc 23856 estc s113869 99849098 99849098 14231 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. a13561) transcribed from: (early english books online ; image set 14231) images scanned from microfilm: (early english books, 1475-1640 ; 1467:08) three treatises the pearle of the gospell, the pilgrims profession: and a glasse for gentlewomen to dress themselues by. to which is added a short introduction to the worthy receiuing of the lords supper. by thomas taylor, doctor of diuinity, and late preacher of aldermanbury church in london. taylor, thomas, 1576-1632. taylor, thomas, 1576-1632. pearle of the gospell. aut taylor, thomas, 1576-1632. pilgrims profession. aut gunter, h. taylor, thomas, 1576-1632. glasse for gentlewomen to dresse themselves by. aut taylor, thomas, 1576-1632. short introduction to the worthy receiving of the lords supper. aut [12], 98; [6], 92, [2]; [2], 26; [2], 14 p. printed by i. b[eale] for iohn bartlet, at the gilt cup in cheaq-side [sic], london : 1633. printer's name from stc. "the pearle of the gospell", "the pilgrims profession" (which is signed "h.g." i.e. h. gunter), "a glass for gentlewomen to dresse themselues by" and "a short introduction to the worthy receiuing of the lords supper" have separate dated title pages. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion three treatises : the pearle of the gospell , the pilgrims profession : and a glasse for gentlewomen to dresse themselues by . to which is added a short introduction to the worthy receiuing of the lords supper . by thomas taylor , doctor in diuinity , and late preacher of aldermanbury church in london . london : printed by i. b. for iohn bartlet , at the gilt cup in cheap-side . 1633. the pearle of the gospell : or , jewell euangelicall . 1 diligently sought 2 ioyfully found 3 dearely bought by the wise merchant . infolded in christs parable and unfolded by the application of thomas taylor , doctor in diuinity , and late preacher of aldermanbury church in london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . 1633. to the right worshipfvll , mistris elizabeth backus , wife to master samuel backus esquire , and justice of peace : and to her three vertuous and religious daughters , mris . mary standen , wife to mr. standen , esquire , and iustice of the peace ; mris . flower backus , wife of mr. iohn backus , esquire ; and mris . elizabeth bellingham , wife to mr. richard bellingham , esquire ; grace and peace from the fountaine . right worshipfull , pearles are small in quantitie , but great in their quality , and smaller often in the weight than in their worth ▪ such an one is this which i haue presented vnto you as a token of my due respect and vnfained loue to your selfe , and the church in your familie . pearles from earth fit not common persons ; but this from heauen belongeth to al who meane to partake in the common saluation . as this pearle is yours in the common right of saints , so this offer of it is yours by a second and more peculiar right , as who first helped it out of the darke into this light . your earnest and often desires of some of the written notes of this treatise , drew from me a promise the thought of the paiment whereof , was my first thought of this publication . and now this pearle being yours , weare it as your chiefe ornament , the price of which ra●seth your owne price and recko●ing in the eyes of god and good men , aboue the carbuncles and rubies . other ornaments seuered from this , are but beautifull vanities . the largest reuenues , the richest estates , the most ample treasures , the costliest cabinets , filled with pearles and precious stones , sets the person wanting this pearle , in no higher reckoning than common flints , or other contemptible stones , with him to whom the nations are but as the drop of a bucket , or as the dust of a ballance . so of all naturall endowments , we may compare them ( as salomon doth beantie ) to a ring of gold , which outwardly commendeth the wearer ; but the iewell of this ring is this pearle of the gospell , or the life of the gospell , in the life of the gospoller . let this iewell be lost once , or missing , the ring may be gilded and glistering without , but the touchstone and triall will finde that it was neuer gold . and because i know that you haue no greater ioy than to see your children walke in the truth , i am assured , you will gladly afford them an equall share with you in this so precious a commodity , and therefore haue i taken them into this dedication . blessed are you that haue your quiuer full of such louely arrowes . of the vertuous woman is said , her children praise her . were this a verbal praise of the mouth , children might seeme testes e sinu , and the spreaders of the partiall praises of their mother ; but this is an astuall and solid commendation , and vnsuspected , when the shining vertues of the feare of god , sobrietie , and modest conuersation of children , proclaime the grace , pietie , and care of the mothers education . among that rich store of earthly comforts , with which god hath beset you , you haue none co●parablie gracefull to this , if you except your sweet societie with your graue and religious husband . and now to you three daughters , worthy of such a mother : when i call to remembrance the vnfained faith , which dwelt , & yet dwelleth in your grand-mother ( whose reuerend old age is crowned with an ancient and honorable profession and practice of holy religion aboue any i know in these parts ) and in your deare mother ; and am assured it dwelleth in you also , i could not but put you in remembrance , to stirre vp the gift of god that is in you : and exhort you , as you haue happily begun , to hold on in the way of grace , and see that your workes be more at last than at first . god hath aduanced you into the fellowship of religious and compleat gentlemen your husbands , to faire estates and portions in this world , but especially to a sure expectation hereafter , by meanes of your inseparable coniunction to your head and husband iesus christ. you must now aduance him who hath thus aduanced you , and love him for himselfe , who hath loued you in his sonne : and hold euery new sense of mercy , a new spurre and prouocation vnto dutie . in the way and pace in which you goe , i must acknowledge i passe and slip an opportunitie , by passing oner in silence so many commendable parts in you all , which make you worthy to be praised among women fearing god. but my praises can . lift you no higher than your owne vertues doe , whose diligent paines in gaining knowledge of holy things , conscionable practice of sound religion , charitable refreshing of the poore members of christ , and whose humble , sober , wise , modest , and louely carriage , ( especially in these loose dayes ) are as so many tongues , and mouthes , and pens ( without mine ) to publish your due praises : and knowing that you will be better pleased , that i turne my praises into praiers , for your progresse and prosperitie in the good way , i shall endeuour to supplie that want this way , heartily commending you to the power of his grace , who onely can further inrich you with the pearle of the gospell : who also giue you with the new yeare , new supplies of all holy graces , till the new man bee compleat in iesus christ , in whom i rest your worships to be vsed for your furtherance in the faith , tho. taylor . the pearle of the gospel , matth . 13. 45. the kingdome of heauen is like vnto a merchant man that seeketh good pearles . who hauing found a pearle of great price , went and sold all that he had , and bought it . ovr lord iesus comming from the bosome of the father , to reueale the mystery hid from the beginning of the world , spent the whole time of his ministerie in discouering to the church , the excellency , the vtility , and the necessity of that blessed and sauing truth , the daughter of eternity , without which the whole world had lien in perpetual death and darknesse . this parable among many , and aboue many , manifests , that how base soeuer and vile the things of god seeme to naturall men , yet there is such worth , vertue , price and beauty in them , as the godly man , who onely can discerne them , will exchange all hee hath with them , yea and part with all the world before hee will par● with them . in which parable conside● foure things : 1. what is this kingdome 〈◊〉 heauen . 2. what is this pearle , and th● goodnesse of it . 3. who is this merchant ma● 4. what are his actions , nam●ly , three . 1. he seeketh good pearles . 2. he findeth a pearle of great price . 3. he sold all to buy it . for the first . by the kingdome of heauen , is not meant the blessed estate of the church triumphant in heaheauen : as in matth . 5. 10. yours it the kingdome of heauen . nor the church militant and visible : as in matth . 13. 47. which is like a net cast into the sea. nor the time of grace vnder christ exhibited to preach in his owne person : matth . 3. 3. for the kingdome is at hand . nor the estate of grace , wherin the elect bee iustified by faith , and are lead forward by grace , toward the kingdome of heauen : as mat. 13. 51. the kingdome of heauen is like a graine of mustard-seed . nor the kingdome of power , by which god in heauen as a king gouerneth al the world , and euery particular creature in it . but by it is meant the preaching and publishing of the gospel , called here , 1. a kingdome . 2. a kingdome of heauen . a kingdome , for three reasons : 1. because the doctrine of the gospel bringeth vs to christ , that hee as a king may reigne in vs : hence it is called , the gospel of the kingdome , mat. 4. 23. 2. because it is a powerfull meanes ordained by god , to pull vs out of the kingdome of darknesse , and translate vs to the kingdome of his deare sonne , coloss 1. 13. and the apostle calleth it , the power of god to saluation , ro. 1. 16. 3. because god hath set it apart , not onely to erect vp the kingdome of god within vs , which standeth in inward righteousnesse , peace of conscience , the ioy of the holy ghost , rom . 14. 17. but also to lead vs thorow to the participation of that kingdome of glory reserued in heauen for vs. secondly , of heauen . 1. because of distinction from earthly kingdomes : it preacheth christ a king ; but withall , that his kingdom is not of this world : hee ruleth not after a temporall manner , but sitteth as king in the spirits of his subiects , and ruleth the conscience , and holdeth vp this scepter of his kingdome in the hearts of men , so as this kingdome is heauenly and spirituall . 2. for exaltation and aduancement , lifting it vp aboue all that earthly kingdomes can afford , for worth and excellency : and so to stirre vp our affections , and pull our eyes toward it ; the very name of it should rauish vs , and commend the priuileges of the gospell vnto vs. 3. for admonition and caution that the subiects of this kingdome should receiu● th●ir lawes from heauen , and cont●mning earth and ●arthly things , should aspire , meditate , & frame themselues to heauenly conuersation : this very title of the gospell should bee of power to lift vs aboue the earth . now what is meant by this pearle ? by the pearle is meant , 1. the happy estate of grace here . 2. the happy estate of glory hereafter . of which latter , see rev. 21. 21. the foundations of the new ierusalem were garnished with all manner of precious stones ; iasper , saphir , chalcedon , and the twelue gates were twelue pearles , &c. but here it signifieth the happy estate of grace , in which wee are still seeking , and purchasing the pearle , and the good things of the gospell , as namely , the glad tidings of it ; the offer of christ with his merits ; the gift gift of faith , iustification , sanctification ; and these are called a pearle for sundry reasons : 1. for the value and worth of them , which passe all other treasures in excellencie and estimation . as siluer is beyond brasse , and gold beyond siluer , so pearles are beyond gold , and the good things of the gospell beyond the most precious pea●les : so saith salomon , prov . 3. 14 , 15. the merchacaise of wisedome is better than the merchandise of siluer ; the reuenue of it is b●tter than that of gold ; it is more precious than pearles , and all thou canst desire are not comparable to it . what a world of wealth both spirituall and heauenly , is manifested by the gospell , which exhibiteth christ , in whom are all treasures of grace and glory ? what a rich store-house is christ himselfe ? the least drop of whose bloud was more precious than all the world ? how preci●us are all his merits , and plentifull for redemption ? what a good thing , and precious grace is faith , which storeth a man with all the good things of heauen ? how precious is the doctrin of saluation , which must not bee cast to swine ; as mat. 7. 6. well doth our sauiour therefore call this a pearle of great price ; for the most precious pearles in regard of these good things of the gospell , are but dust and clay . 2. for the rarenesse . pearles are not so common as pibbles , nor in the hands of common and ordinary men ; but fit for princes and great personages ; common men know them not , nor the price , nor the vse of them : euen so the good things of the gospell are not knowne or obuious to euery one , but hidden mysteries , vnknowne to the most part of the world , and a wisedome reuealed to babes . and as pearls are easily contemned of vnskilfull persons , who are ignorant of their price and vse : so the mysteries of the gospell ; offer them to the gentiles , they esteeme them foolishnesse : to the iewes they are as a scandall : christ crucified , is the very scorne of the world ; onely a few beleeuers aduanced to bee kings and priests to god , know the price of this commodity , and lay out for it . 3. in regard of the hidden vertue and secret excellencie of them . the body and quantity of a pearle is small , but the vertue and power of it great : so the gospell seemeth small , and contemptible , but it is the power of god to saluation : and faith in the gospell draweth vertue from christ to open blinde eyes ; to cure all spirituall diseases , to raise from death in sinne ; to driue away deuils , and breake the force of temptation : all the pearles betwixt heauen and earth haue not such power ; onely faith as small as a graine of mustard-seed , draweth vertue from christ : and grace , though it be neuer so little ( if sound ) it is of power to open blinde eyes , and to carry the saints along vnto their saluation . 4. in regard of their excellent qualities , as purity , and cleerenesse , and orient brightnesse : so the law of the lord is pure , psal. 19. the doctrine of grace , for the brightnesse and perspi●●ity of it , is as a resplendent gemme , which draweth all eyes to it . secondly , in pearles is firmnesse and strength ; so hard and firme are some of them as fire consumeth them not , nor much strength can breake them : euen so firme and sure are the promises of the gospell ; all of them are yea and amen : fire no● water , prosperity nor aduersity can conquer them : so firme is sauing grace , which can neuer be shaken out of the hart . thirdly , their magnitude and greatnesse ; so great is the mystery of godlinesse ; amongst all gods secrets , there is none so great , as this of mans redemption : in the beholding of which , the angels cannot yet satisfie themselues , 1 pet. 1. 12. fourthly , equality and roundnesse much commend pearles . the gospell is offered to all alike , to beleeuers and vnbeleeuers ; to masters and servants , rich and poore : it is no fault of the gospell , if thou beest not saued by it . 5. in regard of their effects : pearles supply our needs at all seasons ; and therefore nonivs a senator of rome , persecuted by m. antonivs , prouided onely for himselfe an vnion of inestimable price , to carry with him in his flight , by which alone he was rich enough : so the gospell supplyeth all our wants ; christ in the gospell supplyeth vs all things , prouideth for vs bread of life , and water of life , and garments of his owne righteousnesse ; hee payeth all our debts , inricheth vs with inestimable treasures , and naked christ is wealth enough . secondly , pearles serue for ornament , and honour , and shew a man to bee in dignity : some hang them in their eares ; some hang them in golden chaines vpon their brests ; some set them in gold , and weare them on their fingers : so the gospell is the honour and ornament of a christian , and maketh vp all his indignities and wrongs : while he hangeth it on his eare , by diligent and carefull hearing : while he fastneth this vnion , and pearle , and maketh it shine by faith in his heart● and while hee weareth it as a ring on his finger , by conscionable practise of the commandements of the gospell ; which is , to beleeue in the sonne of god , and loue one another ; this man is honoured of god and all his saints . thirdly , many pearles are of great vse , and effect , to preuent poyson , to preserue naturall strength , and recouer it decayed : many of them great cordials , and others great comforters of the principall vitall parts of man. so the gospell and good of it preserue the soule from the poyson of sinne , preserueth supernaturall strength , restoreth and reneweth strength of grace decayed ; is the onely heauenly cordiall to comfort the heart in gripes of temptation , and accusation : it is the comforter in all afflictions ; that a christian may say of of it as dauid of the law , had not my comfort beene in thy law , i had perished long agoe in my trouble . labour then to see the worth and price of the gospell , that with christ thou mayest preferre this pearle of the kingdome , aboue all pearles and kingdomes , and value this pearle of grace aboue all naturall pearles . our sauiour would haue vs see how carnall wee are , while such supernaturall treasures are so slightly accounted , and at so little and low a rate with vs. how carnall is it to preferre other pearles which are from earth , or sea , before this pearle which only is from heauen ? how vnwise are wee , so highly to value the pearles whose matter is dust and slime , and whose beauty is by the sunne-beames included : and contemne the pearle , the matter of which is the eternall loue of god by iesus christ : and the beauty , the light and grace of christ the sunne of righteousnesse , which for the orient brightnesse excelleth the sunne shining in his strength . beside , neuer shall this pearle be purchased before it be prized ; nor euer be of vse to vs vntill we haue purchased it : as a pearle keepeth its shine , beauty , and vertue , wrapped vp in the darkenesse and bowels of the earth ; but no whit inricheth him that findeth it not . also let vs place our riches in the gospell , which is so farre aboue pearles , as the substance is aboue the shadow : pearles here doe but shadow forth the worth of grace , but there is no proportion betweene them in shining , vse , or beauty . first , because opinion setteth the price of the one ; but worth on the other : the true worth of the grace of the gospell , heightneth it to him that can truly esteeme it . secondly , no pearle can buy a graine of grace ; but grace may bring riches and pearles ; hauing the promise of this life as well as of that which is to come . thirdly , no pearle can auaile in the day of wrath : onely grace opposed to gods displeasure stinteth it , pro. 11. 4. fourthly , pearles and treasures can no way further a mans saluation ; many wayes doe , and may hinder it : many for gaping after the world , lose their owne soules : but the wealth of the gospell onely saueth soules , and there is no other meanes besides it . fiftly , peales may make a man rich in this world , and adorne the outward man ; but not the inward : neither will they goe with vs hence to doe vs any good ; here we finde them , and here we leaue them . but the rich pearle of the gospell is indeed ours ; and maketh vs richest in heauen : content thy selfe therefore with it as the blessed disciple peter , saying , master , thou hast the words of eternall life , and whither shall we goe ? how haue the saints esteemed and made grace their onely jewell and treasure ? ps● . 119. 111. david made the testimonie of god his heritage , yea the ioy of his heart . eph. 1. 7. the apostle calleth it a rich grace , and chap. 2. 7. the exceeding riches of his grace : and col . 1. 17. which riches is christ in you . but men that seeke after grace are the poorest men , meane , and vnprosperous in the world . no , they are the richest men , though neuer so meane in the world , they haue many wayes to bee rich , which the worldling wanteth . they haue a rich knowledge , 1 cor. 1. 27. they haue faith a rich cōmodity , more precious than gold that perisheth , 1 pet. 1 : 7. they haue christ liuing in them and dwelling in them ; they haue prayer a rich store-house ; they haue title , and are indeed heires of the kingdome of heauen . and suppose they bee afflicted , reiected , and scorned amongst men ; yet can they with moses , account the rebukes of christ greater riches than the treasures of egypt , heb. 11. 46. oh what a world of sweet content lodgeth in the heart with christ ? in want of all things he hath all things . if one aske a christian , what is thy country ? he may answer , christ and his countrey . what is thy kindred ? ans . christ is my kindred . mat. 12. 50. behold my mother , and my brethren , and my sisters . what is thy wealth and honour ? ans . gods kingdome is mine , yea god himselfe : he is al things to me , here and hereafter . men cast vp their heads , and looke aloft , if they bee lords of some small manour , or possession : but to be a king or prince of a peece of earth , lifteth them in their conceits aboue the tops of the clouds : but a poore christian is better contented with poore and naked christ , than with all such high and stately vanity . we must also doe for the gospell as men will doe for pearles and treasures , take paines to purcha●● and obtaine it . 1. what a deale of paines and travell doe men take to faires and markets , in hope of a little profit , of which yet they may be disappointed : but refuse all cost , and trauell for the gospell ? oh that men would heare the call of the gospell , and seeke for faith above silver , and for grace above fine gold ; happy is the man that findeth the merchandise of grace and the cōmodity of faith , which is above all commodities : alas , that such precious wares should lie neglected , and never asked after , nay refused and thrust off , when god maketh offer to thrust the same upon us ; while for every trifle we want , for every shoo-string , we can inquire , aske , and pray for : but content our selves with goods wanting goodnes , & with a full chest of siluer , or gold ; and a heart empty of god and his grace : woe to so rich a begger ; and vnhappy is that man that hath onely not purchased what was onely worth purchasing . 2. locke vp the doctrine and promises of the gospel in faithful hearts and memories . a man that hath a iewel of inestimable price will be sure to locke it vp in the surest chest he hath ; how carefull then should wee bee of safe keeping the instructions of gods word ? which we can lightly reiect ; and will be more carefull to keep the least peece of siluer that euer we saw coined , thā the most inualuable treasure of gods word that euer we hard preached ? but mar● pondred christs words , and laid them vp in the closet of her heart . againe , this tends to comfort poore christians . thou art poore & despised in the world ; but god hath honored thee with a pearle , worth al the kings ransoms in the world . thou art a loser in the world , the profits of it flye from thee , into other mens hands ; but 2 cor. 6. 10. as poore , and yet making rich ; as hauing nothing , and yet possessing all things . thou losest thy name , goods , and liberty ; but this pearle remaineth with thee in al estates ; thou art neuer so poore as thou seemest , nor such a loser as the world takes thee for : david found the word his comfort in trouble , & that kept him from perishing : yea , the statutes were his songs in the time of his pilgrimage , psa . 119. 50. 54. this of the second thing . 3 who is the merchant ? every christian man and woman , who are in the way to heauen ; and in respect of their trade of christianity , are compared to the merchant , pro. 3. 14. for the merchandise of wisedome is better than the merchandise of siluer , and the gaine thereof is better than gold . luk. 19. 13. and he called his ten seruants , and deliuered them ten peeces of money , and said vnto them , occupie this till i come . christianity is a spirituall merchandising : i say spirituall , to distinguish it from ciuill ; neither is it altogether so like , but that there is much difference and dissimilitude betweene them : and the difference is in seuen things . 1. in respect of persons : in ciuill society all must not be merchants . the politicians call merchants , 〈…〉 that , is , the fect of the body politicke ; both to carry out needlesse commodities into forraine parts , and by exchange to bring in more and other necessaries for them : now all the body must not bee a foot ; nor all the members of a naturall body haue the same function . but in this mysticall body it is farre otherwayes : for here euery christian ought to bee a merchant , lvk. 19. 13. seeing euery christian man hath receiued some talents of his lord to traffique with ; and charge also to trade , and occupy with them till he come : and whereas in ciuill dealings , ministers are excepted and prohibited , that they must neither make merchandise of the word , nor intangle themselues with the affaires of this life ; 2 tim. 2. 4. no man that warreth intāgleth himselfe with the affaires of this life , because he should please him that hath chosen him to be a souldier ; these are in this supernaturall trading the chiefe merchants , of whom men must expect , and inquire of these chiefe and heauenly commodities . secondly , in respect of the commodities ; ciuill merchants doe onely deale in profits from earth , and for earth : in earth are they gotten , and in the earth are they left ; but these spirituall merchants deal● in commodities farther fetcht , namely from heauen , and for heauen ; not left by vs , nor leauing vs , till we get into heauen ; the apostle calleth them , heauenly things in christ. thirdly , in regard of the manner of obtaining them , they doe much differ : these are often gotten by indirect meanes ; as by false weights , measures , counterfeit money , lyes , and oathes ; and this ciuill merchandising is one of the arts , or trades , that may bee well or ill vsed : but in spirituall and supernaturall trading , the merchant aduanceth his estate by true and iust meanes onely : euery thing is weighed out , and taken in by the weights of the sanctuary , sealed by god himselfe for true and iust ; they are people of a pure language ; casting deceit out of their mouthes : here they are not crafty merchants to deceiue their brethren , but true nathaniels in whom there is no guile . fourthly , in regard of the effects ; ciuill trading oft times calleth men from the worship of god , and hindreth it : lvk. 14. 18 , 19. wee may read of three sorts that refused to come to the supper , two of them were merchants ; the one had bought a farme , and the other fiue yoake of oxen , and these must bee excused : but this euer furthereth it ; for no man can attaine to the meanes of saluation ( which is this supernaturall merchandising ) but by such parts of gods worship and mans duty , as the lord hath appointed in his word . fifthly , in respect of necessary meanes to vphold and driue the trade withall : in ciuill trading , money is necessarium subsidium ; for when men needed not the commodities exchangeable , mony was inuented to preserue contracts ; without which the merchant cannot compasse his commodities . but in supernatural traffick , the merchant ●yeth without mony or money worth . esa. 55. 1. hoe , euerie one that thirsteth , come yee to the waters , and ye that haue no siluer , come buy and eat : come ( i say ) and buy wine and milke without siluer and without monie : not the least of these commodities are to be valued by money , gold , pearls , and the desirable things of this life , prov , 3. 14 , 15. for the merchandise thereof is better than siluer , or whatsoeuer men can deuise or desire besides it . sixthly , in regard of circumstances of time and place . for the time : ciuill merchandising is to bee exercised on the six dayes , not on the sabbath day . 13. neh. 19 , 20. and whē the gats of ierusalem began to be dark , before the sabbath , i commanded to shut the gates , and charged , ●hat they should not be opened till after the sabbath : and some of my seruants set i at the gates , that there should be no burden brought in on the sabbath day : so the chapmen and merchants of all merchandise remained once or twice without ierusalem . but for supernaturall and spirituall trading , as all the six dayes are fit ; so the seuenth especially is the lords mart or market , to furnish all his people with prouision for the whole weeke following . and for the place : all places are not fit for ciuill marts and merchants ; but the principall prohibited place is the church , the house of god : matth. 21. 12. iesus went into the temple of god , and cast out all them that bought & sold in the temple , & ouerthrew the tables of the mony changers , & the seats of them that sold doues : christ would not endure his fathers house of prayer to be made a house of merchandise . but in spirituall trading , for heauen , all places are fit for christian merchants , who should goe no where but still be trading for grace : and continually either bee doing of good , or taking of good : but especially the house of god is the most proper place appointed , for the inriching of the heart , and increasing of the stocke of faith and knowledge , and of all graces . so much for the dissimilitude betweene them : now the similitude and reason of this resemblance standeth in fiue thing : 1. a merchant man is a man that dealeth in great & precious commodities ; the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the merchant is no pedler , nor chapman of small wares , nor taken vp in selling pins , or points , and toyes for babes : but tradeth for great things , for great bulks , and quantities , for great sums , and dealeth in most rich commodities . so the christian merchant carefull for heauen , aymeth not at the base profits of this life ; as siluer , gold , & such corruptible things : for these things are but sinall in his eye and contemptible , in respect of the businesse of iustification , of holinesse , grace , and glory . these are that one thing needful , and that better part that taketh vp his thoughts and desires : such a rich merchant was dauid , psa. 4. 7. thou hast giuen me more ioy of heart than they hau● had when their wheat and their oyle did abound . let other men peddle and barter for corne , wine , and oyle , the christian merchant hath a commodity beyond all this , in his eye : lord lift vpon mee the light of thy countenance ; such a merchant was zacheus ; when saluation was come to his house ; he cast away these pedling profits , faster than he gat them ; halfe he gaue to the poore , and the rest he reserued to restore fourefold . such a on was paul , who counted al things losse & dung in comparison of christ ; & to know the vertue of his death and resurrection . such rich merchants were the martyrs ; who hauing heauen in their eie , esteemed their goods libertie , yea life it self not worth hauing in comparison therof . for as a man if he were as high as the moone , would see the earth but as a pricke ; so he whose thoughts are in heauen , and his eyes on things that are aboue , within the veile ; esteemeth the earth but small , and despicable . for euen as the great light drowneth the lesser ; so the bright shining of the sunne of righteousnesse , drowneth all the lesser candles & comforts of this present world . secondly , there is likenesse in the skill of the commoditie hee dealeth in : for as a merchant greatly aduanceth his estate , if he haue skill , and insight , what commodities are like to bee of the quickest returne : if he know and lay out for the best conditioned commodities of euery kind : so the christian merchant labouring for skill , knowledge , and sound iudgement in the matter of religion , whereby he may be able to iudge aright of doctrines deliuered , shall grow rich in knowledge , and to a great measure of faith , and full of christian wisedome ; whence the apostle , ( phil. 1. 10. ) prayeth , that they may abound in all knowledge and iudgement to discerne things that differ : and thus they shall bee rich , and filled with the fruits of righteousnes , ver . 11. and contrariwise , for want of this skill , a merchant dealing for great bulkes , soone falleth into great losses : but especially the ieweller or lapidary by ignorance may soone ouerthrow his whole estate , in respect of many cheaters and couseners , who can notably counterfeit pearles , and make themseeme very orient by false arts , and so put away at a great price a peece of a fish bone or shell , or some peece of painted glasse for rich pearls and precious stones . euen so , many spirituall merchants decay , and break for want of this skil , by meanes of many imposters & deceiuers , heretiks , false teachers , apostates , libertine preachers , and the popish guides , furnished with all arts to deceiue , as with wit and speech , & other insinuatiue faculties , that make offer of pibbles for pearls , and thrust vpon men for the true pearle of gods word , the glassie , & brickle cōceits of mans brains ; which because they haue made to glister , and haue set a good colour on them , they hold at as high a rate as any pearl can be valued ; and now many inconsiderate persons are taken with the beauty , profit , or some seeming pleasure , and so robbed and gulled of their soundnesse , for the present ; an● of their expectations and hopes hereafter . now that wee may not be thus abused , let vs listen to those apostolicall precepts : ephes. 4. 14. not to bee children , wauering and carried about with euery wind of doctrine , by the decei● of men , and craftinesse whereby they lye in wait to deceiue : and in 1 ioh. 4. 1. beleeue not euery spirit , but try the spirits whether they are of god : and , 1 thess . 5. 21. trye all things , and keepe that which is good . thirdly , the similitude is in their conuersing and conferring one with another : euery merchant will bee speaking of his commodities ; he will make offer of his pearles and wares of price , that he may put them off into other mens hands for his owne aduantage . so the christian merchant will be talking and conferring of this pearle of the gospell ; as in cant . 5. 6. the spouse sp●ndeth her daies in breathing out the prayses of christ. a faithfull christian cannot hide grace in a napkin , nor hold it so close to himselfe , but hee must communicate it , and make offers of it to others : such good merchants were the two disciples going to emmaus , conferring of christ , whom christ ioyned himselfe with , lvk. 24. 19. such an one was paul , offering the pearle to agrippa , and wishing all the people were such as he was except his bonds , act. 26. 29. and the reason is , whatsoeuer hee can communicate to another , is his owne cleare gaine : for this is the difference betweene the secular riches and spirituall : a worldly rich man is rich for himselfe onely , and the more he imparteth to others , the lesse is left for himselfe ; but he that is rich in god , is not onely rich in and for himselfe ; but these riches doe more inrich him by inriching others , than holding them to himselfe : and the more he communicateth , the more remaineth ; as the oyle in the cruse , and the meale in the barrel were not wasted with spending , but rather increased . fourthly , in the earnest desire and endeauour of increasing wealth , they may bee fitly compared . the merchant refuseth no paines or perill , no labour or danger , no cost or charge , no hazard by sea or land to purchase such commodities , as may yeeld him returne of profit and aduantage : but especially lapidaries and merchants , for pearles , toyle themselues by many weary iournies , and voyages , into all lands and countryes ; and haue their factors lying abroad euery where to meet with pearles and precious stones which are of greatest gaine and aduantage . so the christian merchant hath an insatiable thirst and hunger after the good things of the gospell ; and with vnweariable study and desire hee trauelleth to euery mart , where this pearl may be met withall : he apprehendeth all opportunities , frequenteth euery sermon , waiteth at the gates of wisdome : he swalloweth easily matter of labour and charge , to become owner of the pearle ; and he is instant in this painfull endeuour : for here it is not as in ciuil trading , wherin many merchants hauing gotten money enough , giue vp their trade , and take their ease in the country : but so long as there is any good comming in , he will be ready for it : and as the labor of the body bringeth thirst , so the labour of the soule increaseth thirst after grace . besides that , grace is so sweet to a godly heart , as a christian merchant can neuer be satisfied , nor euer giue vp as hauing enough ; and as hee knoweth the streame from whence he sucketh , can neuer be drawne dry : so himselfe is euer in want of some good things , or at the least of some measure of it ; and is euer seeking the supple of the same . fifthly , they agree in the care of preseruing , and safe keeping the pearls , and wealth gotten : the merchant doth know hee is in continuall danger of theeues and robbers ; and that the more precious the commodities bee , the more eagerly they are assaulted : and himselfe for them often set vpon ; sometimes with hazard , sometimes with losse of goods , and life it selfe : now hee is so much the more carefull and watchfull to barre , and locke vp in the surest and strongest places his richest commodities . so the christian merchants are in continuall chase and pursuit by satan ; seducers , hereticks , false teachers , tyrants , and al prophane ones in the world ; besides their owne inbred rebellion and lusts , which fight against their owne soules . now then all these lye in wait so much more diligently , as the wealth is more precious than any other , to rob these merchants , not of siluer or gold , but of faith and hope , and all their graces , the least of which is much more precious than gold , or the most precious pearles that euer lay hid in the bowels of the earth : yea , themselues are so furiously assaulted , as hardly they may escape with goods or life , as we may see in christ himselfe , and in the martyrs , who for his sake were bereaued , and stripped of all outward comforts of life , and life it selfe . hence the wise christian merchant carefully fenceth himselfe with gods feare : secondly , standeth on his ground and guard of faith : thirdly , lo●keth vp his graces and the word in his heart : fourthly , keepeth watches with god morning and euening in holy prayer and prayses : fifthly , with christian fortude and armour , he maintaineth the measure of grace receiued : by all which meanes he not only disappointeth the enemy of his prey , but also sheweth his owne valour and vertue , which is no lesse in keeping and retaining the good things of the gospell , than in getting and attaining them . now if christians bee merchants , then not monks nor eremits ; not a cloistred people who liue alone ; and not to any other . ciuill merchants must trade and conuerse together for the good one of another ; and christian merchants much more : i would these bellies had eares , and that these drones would consider ; first , how vnnaturall this course of life is , condemned by the heathens themselues . aristotle could say , that homo est natura animal gregabile , a man is naturally sociable : and cicero , that no man is borne for himselfe , but his country , kinred , & his neighbours , yea euery man hath a part in euery man. secondly , what other more essentiall difference is there , betweene the life of man and brute beasts ; but the beasts life is a kinde of single life for it selfe : but mans life is a life communicatiue ? thirdly , these droues of idle cattel are the vnprofitable burdens of the e●rth ; for , what gifts soeuer they haue , all is lost ; what profit is there in a hidden treasure ? so wisdome & gifts denied to the church & common-wealth , to what are they vnprofitable ? god hath not giuen al gifts to one ; but variety of gifts to diuers : vt ego tuis , tu●me●s indigeris : god will haue men taught , edified , gouerned , by men , not by angels : how then can he set vp the duties of piety , promote the good of his neighbour , o● edifie the church by precept or example , which flyeth society , and imprisoneth himselfe in wilful seeters ; vnnaturally putting off manhood , and blessing himselfe in a fearefull curse , as any temporall almost can be ? let all of vs therefore carry our selues like wise merchants . 1. a wise merchant wil know what stock he putteth into trade ; so must we take notice what talent or talents we haue receiued of the lord to trafficke withall ; what portion or proportion of gifts we haue in our hands : and esteem our selues worth so much as we haue receiued of grace , and no more . secondly , the merchant wil not lay out his mony but for a hopeful bargaine . esa. 55. 2. wherefore do you lay out siluer , and not for bread , and your labor without being satisfyed ? hearken diligently vnto me , & eat that which is good , and let your soule delight in fatnesse ; taxing the folly of such as labour and dearely buy externall food , & prouision ; with neglect of the wholesome bread and water of life . so a wise christian merchant will spend his time and labour on that , which when he hath gotten will satisfie him ; which if he bestow in outward things , ( suppose he doth gaine them ) they cannot satisfie him . he that loueth siluer shall not be satisfied , and he that loueth riches shall bee without the fruit thereof : and of all earthly things may be said that of salomon , the eye is neuer satisfied with seeing , nor the eare with hearing : onely godlinesse bringeth with it contentment . thirdly , the merchant will often cast his estate , his bookes , his shops , and his reckonings to see whether his stock increaseth or decayeth : if he finde himselfe a gainer , then he is glad ; if the contrary , he is heartlesse and sorrowfull . so the christian merchant is much and often in trying his estate and standing in grace ; and is most glad when hee findeth in himself increase of grace , knowledge , humility , faith , loue , &c. but it is a death to him to goe backward , and to see his estate of grace rather to decrease than increase : hee hath no comfort in his present vnfruitfulnesse ; much lesse in apostacy and backe-sliding : but his comfort and account to the lord is onely when he can say , lvk. 19. 13. lord , thy talent hath increased ten talents . let this consideration also comfort godly poore men despised in the world : thou that art a poore christian , in a low estate in the world , labor busily for grace : and thou maist be as rich a merchant , haue as rich a stocke , and deale in as great and rich commodities ( if poore in spirit ) as the richest . thou that hast no mony , and but little credit in the world , maist here make as good a bargaine and as gainfull returne for thy selfe , as he that hath thou sands of mony beyond thee . the poore receiue the gospell , saith our sauiour , that is , few but the poore in estate , none but the poor in spirit ; for this trading is without money , like the poore womans curing , who speut all her money on the physitians , and yet was not cured ; but christ commeth and cureth her freely . againe , art thou a poore man , hast thou a great charge of children , and no meanes to put them forth to trades ? here is a rich trade : make merchants of them , teach them and binde them to this trade of godlinesse : this is the way to make them prosperous in earth , and bring them happily towards heauen : prou. 14. 26. the feare of the lord is an assured strength , and his children shall haue hope . haue likewise a care , that hauing bought and purchased the pearle , thou dost not sel it againe . pro. 23. 23. buy the truth , but sell it not : likewise wisdome & instruction , & vnderstanding , for what we sel , we esteeme it lesse worth thā that we sel it for : but we must value this pearle aboue riches , glory , liberty , pearls , and life it selfe : by no means part from wisdome , neither by our forgetfulnesse , security or ouer-sight any way : besides , wee can sell it for nothing which is not vncertaine gaine , but this is most certaine and most lasting ; and therefore not to be exchanged with any other . this of the third generall . the merchant mans actions are three : 1 he seeketh a good pearle . 2 findeth an excellent one . 3 selleth all he hath to buy it . euery man naturally will be seeking some thing to make him happy : the naturall man hath some naturall pearle or other , on which hee setteth his affection , and in which he taketh greatest delight . some merchants esteem pleasure their best pearle , some honour , some riches , and the most of the world seeking some perle , light vpon some counterfeit or other ; wherein they content themselues , and blind both themselues and others ; which made an ancient father cry out , happy is that merchant that knoweth to seeke not hurtful things as the ambitious doe , nor vnprofitable things as the curious doe ; but the most wholesome things , as doe the saints : but this a supernaturall both seeker and seeking and things sought ● the thing sought is the grace of the gospell : a good pearle indeed as before the seeker was , the wise merchant . but how can any man seeke grace , seeing psal. 14. and rom. 3. no man seeketh after god. answ. no man by nature can seeke after grace , nor of himselfe once aske after it , because hee is destitute of the spirit of god , no more than the lost groat can aske after her that lost it , or a wandring sheepe after the shepherd , or a dead man after life : so as those places are meant of men before conuersion and calling : for the elect seeke not god till god first seeke them , and findeth them . but this is to be vnderstood of men called , conuerted , already found of god , and mooued by the spirit of god : who mooued by god can now moue themselues , and sought by him now can eeke him . which both setteth out our infinite misery , who of our selues neuer minde the meanes of happinesse : and also magnifieth gods mercy which is infinite : who offering vnto vs a free grace , doth truly say , i was found of them that sought me not : and giueth him also the honour of goodnesse , and of our seeking of him . onely the godly and all they are seekers of the good pearle : they seeke after god in christ , and the grace of the gospel ; euery where the godly are called seekers of god , and seekers of wisedome , prou. 2. and seekers of the kingdome , mat. 6. 33. and wicked men are described to bee such as seeke not after god , psalm . 14. 4. and why ? 1. these onely doe see their owne want and beggery , which is implyed in seeking . no man seeketh that hee wanteth not , or that first findeth not in himselfe a want of grace . dauid desired grace as the thirstie ground , and grace is not promised , nor giuen to any but the thirstie . psa. 55. 1. euery one that thirsteth , come yee to the waters . psalm . 14. 2. first they must vnderstand ( namely , their estate ) and then seeke after god. 2. all these , and they alone doe see the excellency , as well as the need of this pearle , and god hath let them see , in some measure , the worth of it . why are men so earnestly carried to seeke pearles , farre and neere , swallowing insensibly all toiles , dangers , and charges , but because they know their worth and price , and that if they can light on them , they shall be wel paid for all their labour . euen so , such as to whom god hath made knowne in some mea sure , the worth of this inestimable iewell , are quickned daily to the vnweariable inquisition after it . paul knew that one graine of grace would weigh downe all world : and therefore would procure it through all perils and dangers , through good reports or euill , through wants and losses , euen of the dearest things , & most desirous in all the world ; whereas ignoti nulla cupido , none will seeke that hee knoweth not , or not any goodnesse in it . 3 they onely know , that without painfull seeking , they shall neuer attaine the pearle : for as pearles doe not lye on the face of the ground , but are hid in the bowels of the earth , or in the sands ; so the mysteries of the kingdome lye not abroad for euery one to stumble vpon vnawares ; but they are a hidden treasure , not discerned by the naturall man ; nay , hated by the wisedome of the flesh , and scorned by the wisest of the world . besides , that this is the condition vpon which the lord bestoweth his best blessings : if wee dig for wisdome as for treasures : which words imply , that it is not easie to come by ; hee knoweth our nature , that we lightly set by what we lightly come by : and if pearles were as common as pibbles , we should as lightly set by them as we doe by the other . 4 the godly alone see , that without the pearle , they cannot by any thing else be satisfied : for so seeking , implieth a discontent in the want of the thing sought for . common men , if they finde health , wealth , friends , pleasures , and the like outward things , are well contented ; corne , wine and oyle , to cheere their hearts : but these wise merchants seeing grace , no other thing contenteth them but grace ; one glimpse of gods countenance through iesus christ , is sweet aboue all . and as he that seeketh a iewell , doth looke still after it , ( a thousand things come in his way and eye , but he passeth slightly ouer them , and seeth them not , nor seeketh he them ) euen so doth the christian merchant ; and as the ciuill merchant attaining pearles , doth rest ioyful in them as in such commodities as will helpe his happinesse in the world : so the godly merchant finding this one pearle of the gospell , which is the grace of life , goeth away reioycing , and resteth well appaid for all his labours and sufferings . he was before he light vpon this pearle , the most vnhappy man in the world ; but now he cannot hide his ioy : but as the poore widow , which called in her neighbors to reioice with her because she had found the lost groat , luk. 15. 9. so can he neither wholly hide , nor yet expresse halfe the ioy he conceiueth in his new commodity and purchase . but many seeke , and that with tears , that faile of grace , as esau , and many shal striue to enter ( saith christ ) and shall not be able : and ro. 9. 31 , 32. israel sought righteousnesse , but obtained it not . ans. many seeke , but amisse , and therefore faile : so israel sought , but not by faith . now the true condition of seeking as the wise merchant , and as the word directeth , standeth in fiue things : 1. with an earnest and true loue , desire , and estimation of the thing sought ; this wilmake a man seeke diligently , and as a thirsty person , not coldly , carelesly , remisly . slightly , or negligently ; for such seeking shall neuer find : for why did the church seek christ so laboriously , till she found him , but because it was he whom her soule loued ? ●an . 3. 3. the watchmen that went about the city , found me , to whom i said , haue yee seene him whom my soule loueth ? and why did mary seeke christ , hauing lost him three dayes ? because shee loued him , and reioyced in his person and presence ; which made her heart so heauy in his absence , luk. 2. 42. behold , thy father and i haue sought thee with heauy hearts . the merchant , because he loueth and esteemeth of siluer , doth seeke it carefully and earnestly , pro. 2. 4. and the heauenly merchant shall finde grace vndoubtedly , if he seeke it as the other doth siluer . loue is laborious ; hee that loueth christ and his grace , will neuer cease to seeke him , nor faile to finde him : see the promise in jer. 29. 12 , 13 then shall you cry vnto mee , and you shall goe and pray vnto mee , and i will heare you : and you shal seeke me and finde mee , because you shall seeke mee with all your heart . who soeuer then euer meaneth to finde god and his saving grace , must vnfainedly and hartily seeke after him . 2. it must be sought in the likely place and meanes of finding : the ordinary place where this pearl is to be found , is , the assēblies of the saints : there god holdeth forth his scepter , and maketh offer of the grace of life . where was the church to finde christ with his graces at noone , in her thirst , but in the steps of the shepherds ? and these assemblies are the suburbs of heauen , called therefore the kingdome of grace : and he that refuseth the good offers of grace , in the word , sacraments , prayer , hearing , reading , conferring , and the like , shall neuer find it . no wise merchant will slacke any good opportunity of aduancing his estate ; now the likely meanes in wise seeking are diligently to be vsed , as 1 to search the euidence of the pearle , and this euidence is contained in the scriptures , john 5. search the scriptures , for they witnessee of me . secondly , the grant of it is from heauen by prayer . let vs therefore goe boldly to the throne of grace , that we may find mercy and grace to helpe in time of need , heb. 4. 16. thirdly , the couenant is by the application of these meanes singed , and deliuered , yea and witnessed by the blessed spirit of god , by a blessed change in the beleeuing heart ; by mortification , and subduing the corruption of nature ; by heauenly motions , heauenly mindednesse , and gracious conuersation , standing not in a shell , a forme or shew , but in the kernill , power , and substance of sound godlinesse . thirdly , it must be sought first and principally , yea onely sought and that for it selfe : it must bee sought first in time : as psa. 63. 3. early in the morning will i seeke thee . the isralites must seeke manna , the first thing they doe in the morning . esau seeketh , but too late ; the foolish virgins doe knock , but the doore is shut . 2. it must be sought in the first place . mat. 6. 33. ●eeke ye first the kingdome of heauen , & the righteousnesse thereof : seek neither other things before it , as worldlings , nor other things with it , as prophane epicures , who would grasp heauen and earth together ; nor yet seeke it for other things , as hypocrites , who professe the gospell for fauour , credit , profit , or some other ( in respect of that ) base things . but seek it alone for it selfe , and in sincerity ; for only such seeking findeth it : neuer will christ be sought for loaues , nor can the same eye looke to heauen and earth together . fourthly , it must be sought humbly , that is , first out of thy selfe : a man that wanteth water , wil goe to the fountaine ; the waters of grace must flow from the fountaine and wel-head , christ iesus : seek it therfore in him and from him . the eye of faith spyeth it in him , and the hand of faith doth take it vp from him . secondly , it must bee sought with godly sorrow & repentance for sin . isa. 1. 16. wash you , make you cleane , take away the euill of your works from before mine eies , cease to doe euill . thirdly , with reformation of heart and life . ps. 14. 4. the workers of iniquity are vnfit and vnworthy seekers of grace . fifthly , it must be songht constantly : mary and joseph neuer gaue ouer seeking christ , vntill they found him , nor the church till she found him : neither must we giue ouer seeking , hauing sound grace , for it is not in this seeking , as in other things , where hauing found , we rest contented , and seeke no more : but here hauing found the thing we sought , we must seeke still : for a christian is euer wanting of grace , if not in whole , yet in part ; if not in substance , yet in some degree and measure of it : and therefore this worke ( as the husband mans ) is neuer at an end . this must needs condemne many of vs , of extreame folly and sinne : how few of vs haue sought after grace as after siluer ? for siluer we will take great paines , rise early , goe to bed late , and eat the bread of carefulnesse : but when doe we so for grace ? for siluer we will trauell many miles on horse , and foot , to a market or faire , if we can but gaine or returne halfe a handfull of siluer : but for grace we will hardly step out of doores , or bestow the least paines , to frequent the places of gods exchange . in seeking siluer , euery man will seeke a good penny-worth : he is carefull that none ouer-reach him : he parteth with his money as warily as may be : and will be ready to lay hold on a good bargaine , when it is offered . in the matter of grace , how fearefully doe many thrust it away with both hands , wilfully forsaking their owne mercy ? jona . 2. 8. they that wait vpon lying vanities , forsake their owne mercy : that is , refuse the bargaine of eternall life offered , almost forced vpon them and others , that seemed to haue receiued a good summe of grace , foolishly depart with it , and fall away either quite or wholly , or else from their measure and their first loue , these men are farre from seeking grace , and farther from ●inding it . this should stirre vp our thirst after grace , to expresse our selues wise merchants seazed on the pearle , which that we may earnestly seeke after , let vs consider these fiue motiues . 1. christ seeketh vs , and desireth vs to seek him ; & shal christ seeke thee for thy good , and not thou seeke him for thine owne good ? but christ seeketh vs as a hen that gathereth her chickins vnder her wings , mat. 23. 37 ▪ and woe vnto vs if we remaine vngathered . the father of the prodigall , goeth out to meet his sonne returning home , to incourage vs to goe out of our selues to seeke him . secondly , the fearefull reuenge against such as seeke not , nor inquire after god , should moue vs to seeke him : as ziph . 1. 6. in the fourth verse , i will cut off the remnant of ●aal ; and in the sixt , and them that turne backe from the lord , and those that haue not sought the lord , and inquired for him . and if they vnder the law were so reuenged , how much more shall we liuing vnder the gospell , if wee neglect so great saluation ? if the gospell be now hid , it is hid to them that perish , 2 cor. 4. 3. oh what a fearefull case is it , that the gospell should serue for the conuiction of men , and not for their conuersion ? oh thrice vnhappy man , that shall peruert this so aboundant grace to his owne destruction : and yet the plenty of gods grace in the gospel shal condemne thousands that neuer required or ●ought after it . 3. thou shouldest seeke grace from god , but he seeketh to pin his grace on thy sleeue : god bringeth home the gospell to thy house and doores ; hee sendeth forth his seruants , he continueth to seeke thee by continuing the meanes & the season of grace : he seeketh thee daily by his word , his ministers , his blessings , his corrections , by the motions of the spirit , by the checks of thine owne conscience , and wilt thou not seeke being sought vnto ? darest thou receiue such grace still in vaine ? 2 cor. 6. 5. or turne it to wantonnesse ? jud. 3. fourthly , of this saluation the prophets search diligently , 1 pet. 1. 10. and shall wee to whom it more specially belongeth , not so much as aske or inquire after it ? or shall we thrust it away as the iewes did , act. 13. 46. but not without the most fearefull reuenge that euer hapened to any nation vnder the heauens , vnder which they lye at this day ? fifthly , for a man to abide destitute of desire and endeuour after grace , sheweth that satan , the god of the world , worketh mightily in such an one , and hath him in his power to hood-winke him , and hide from him the grace of the gospell , that the brightnesse of this pearle should neuer shine to him , lest he should conuert and be saued : see 2 cor. 4. 3 , 4. this of the first action : who hauing found a pearle of great price . the second action of the wise merchant , is , he findeth an excellent pearle ; of the pearle , and of the excellency we haue spoken : now are we in this part onely to speake something of the finding of it . and by the pearle , being meant the grace of the gospell , as we haue heard , wee learne this doctrine : that seekers of grace shall find it ; and onely they . psal. 118. 5. i called vpon the ●ord in trouble , and the ●ord heard mee , and set me at large : and psalm . 138. 3. when i called , then thou heardest me , and hast increased strength in my soule : alomon seeketh wisedome and findeth it , lvk. 15. 9. mat. 7. 8. the woman that sought the lost groat , found it : whosoeuer asketh , receiueth , and hee that seeketh , findeth . why ? 1. faithfull seeking can neuer take god wanting or vnwilling to giue grace , both because hee hath promised , and is able to p●rforme , aboue all we are able to aske or thinke : his power is sufficient to supply all our wants : and isay 65. 1. i was found of them that sought mee not : and vers . 24. yea , before they call i will answer , and while they speak , i will heare . if earthly fathers that are euil , ( both in comparison of god , and in their owne inclination ) can giue good things to their children that aske , much more our heauenly father can and will. how glad is an earthly father , when his children can seeke after that which is good for them ? and our heauenly father much more : besides , god who hath promised cannot lye , ●itus 1. 2. now he should deceiue his people , if they should not finde the grace they duly seek : but he hath said , mat. 5. 6. that the hungring and thirsting soule shall be satisfied and supplyed . 2. the lord will not fo farre discourage his seruants , and disharten them , as neuer to let them finde that they bestow so much true pains in seeking : but he vpholdeth them in seeking , by supplying , some way or other , some time or other , that they seek : his wisedome not onely feedeth his children with hopes of an haruest to come ; but affordeth them present food & finding , euen in this life , so far as will stand with hunger & thirst : by which he incourageth them in their prayers , teares , labours and sufferings , and without which finding for the present , impart , thesmoking wick should be quickly quenched , and all the beginning of grace easily lost : oyle is not more necessary to feed a lampe , than the supply of grace is to feed grace . psal. 116. 1. i loue the lord , because he hath heard my voyce and prayers : and psal. 65. 2. because thou hearest prayer , vnto thee shall all flesh come . 3. the lord will not so much withstand his owne glory , as not be found of true seekers , because his owne glory is the maine end of all his mercy . psalm . 22. 26. they that seek after the lord shal praise him : namely , in acknowledging him true in his promises and plentifull in his mercies . but god is a free giuer of grace , and before we can aske , we shall haue it without seeking : what need we then seek so diligently ? ans . 1. gods grace is free in respect of merits , not of means : if god should not giue vs sauing grace before we aske it , we should neuer haue it ; and no man can seeke grace but by grace : yet god giueth not grace to idle or sleepy persons , but to the vigilant and watchfull : he is not so prodigall of so excellent a pearle , as to bestow it for nothing : or vpon those , who ha●ing tasted the sweetnesse of it , will not bestirre themselues for more , that they may grow in grace . 2. though god doth bestow on vs free saluation which costeth vs nothing , yet we must accept it in the meanes : which doe excite and exercise our graces , and suffer vs to be neither idle , nor vnfruitfull in the worke of the lord. but if we seeke , our seeking is a cause of finding , and so gods grace shall not be free . ans . 1. our seeking is no cause of finding , but a meanes or way in which we finde . 2. in seeking we doe our duty , but merit nothing by it ; for when wee haue done all we can , we are vnprofitable seruants . 3. the promise of finding is not made to the seeking , but to the seeker , being in christ : who findeth for christs sake , not for his owne . but i haue sought long , and haue not found . ans. there is a twofold seeking : 1. a seeking amisse , & then no maruel if thou findest not : esau sought with teares , & findeth not : many shall seek and striue to enter , and shall not bee able ; and of these are six sorts ; 1. wicked men being destitute of the spirit of god , want their eyes cleared : and a blind man shall sooner find a pearle lost , then they this . 2. some seeke without light , as fond familists and anabaptists , who seeke grace in the dark corners of enthusiasmes , and reuelations , scorning the light of the scriptures & ministery : in which the spirit onely and ordinarily offereth himselfe to be found . 3. some seeke without the promise , and so without faith : israel sought it by merits , ro. 9. 31. 4. some seeke without repentance . isa. 1. 16. wash you , make you cleane , and then come and reason together . 5. some seeke it vnseasonably , the doore being shut , so did esau when the blessing was bestowed . 6. some seeke without sincerity . hypocrites seek a while but giue ouer , as weary of so much pains ; now the promise is made to none of these : the goale is not giuen but to such as striue lawfully . a second kind of seeking that is which faileth not , and that is in the true and lawful conditions of seeking , as by the supernaturall eye of faith , by the light of gods word , in the right veine of finding , and in the places where the pearle lyeth , and in season of seeking , whilst the day lasteth & the light is with vs : hast thou thus sought , and art yet held off ? i say god must bee true qu●rentibus recta & rectè , he that seeketh , quae oportet , & quomodo oportet , shall certainly find : and therefore i say to thee that seekest good things well : 1. thou hast found grace sufficient , as paul did when he seemed to be denyed of the grace desired : thou hast found grace in some measure , at least insuch measure as may cause thee to hunger for more . 2. god may delay to giue thee a greater measure , and yet not deny thee ; it may be , that which thou seekest is worth more labour than yet thou hast bestowed : distinguish now betwixt gods delaies and denials : hold on thy seeking , thou shalt find in good time . thirdly , the best and holiest seekers of all , find but for the estate of this life ; that is , in small measure , a taste , a first fruits , here is but a sowing in grace . god leaueth his children in many wants for the present , for diuers ends : 1. for their humiliation , as paul had a pricke in the flesh left . 2. to maintaine hunger and thirst after more . 3. to long after the time of perfection , and full saciety , when they shall be fully conformed to the image of god. fourthly , thou hast found a promise of god to be fully satisfied at length , mat. 5. 6. in the meane time esteeme thy seeking as a seed time , thy labour is sowen in heauen , thy seed is cast into the bosome of god : and if it presently returne not so much comfort , ioy , and increase as thou desirest ; it is laid vp , and will bring thee good store , and a happy crop for hereafter : therefore be not weary of well doing , for in due time thou shalt reape , if thou faint not . if no man seeketh this pearle aright , but findeth , see a difference betweene this commodity and all other . seeke any other thing in the world , with thy best endeuor , and thou maist faile , and not finde , he that seeketh siluer , shall not be satisfyed : seeke wealth , pearles , honor , pleasuers , thou shalt often faile of them : but seeke the best thing , and alway speed . in all other things , many seeke one thing , but finde another : goe to the physicians to seeke health , thou maist meet with death ; to the lawyer , to seeke law and iustice , thou maist finde iniustice and oppression : at some friends hands thou maist seeke fauour and friendship , but finde hatred and enmity , as joseph sought at his brethrens , but findes them foes and enemies . but in matters of grace , thou shalt finde the same things thou lookest for : seekest thou the pearle , thou findest the pearle , as the merchant did : nay , findest an excellent one , farre better than thou lookedst for ; the worth of which is not to be valued in this vale of darkenesse . here is also a difference betweene seeking things at gods hands , and at mans : all that aske at mans hands speed not : though thou maist aske neuer so iustly , as in the example of the vniust iudg. a poore man asketh at mans hands mercy , and misseth of it : knocke at mans doore , it is not alway , open : but the gate of grace is neuer shut ; gods eare is alway open , & as a fauorite sitteth in the eare of the king , and speedeth in any suite , so doth the godly seeker speed with god. this comforteth poore soules seeking and panting after grace ; so long as thou canst seeke , thou art sure to find , though the lord hide his face for a time , and seem to locke vp his mercy from thee , yet vphold thy selfe in seeking , and thou shalt find in due season , psal. 9. 9 , 10. the lord also will be a refuge for the poore , a refuge in due time , euen in affliction . wantest thou strength against temptations ? seeke by prayer the grace of christian fortitude : be strong in the cry of prayer ; and as a theefe will runne away when the true man maketh a noyse and out-cry , so will satan vpon this noyse of feruent prayer cease his assault . wantest thou peace of conscience , chearefulnesse in doing , or suffering ? wouldest thou see a sweet looke from god ? or needst thou any other blessing for life or godlinesse ? seeke it with instance , doe as the woman of canaan , who sought grace at the hands of christ , and would not be repulsed , mat. 15. 22. and the poore woman by her importunity preuailed in her suit with the vniust iudge , luk. 18. 5. and how much more shall faithfull importunity preuaile with the most righteous and faithful god ? but my seeking is so weak and sinfull , that i shall neuer finde : my sinne quite marreth my seeking , and hindereth my finding . is there more weakenesse in thy seeking , than in jacobs secking the blessing ? yet his weake and faulty seeking found it . o that i could finde any feeling or worke of grace , but the strong heart of my corruptions is not yet broken : i haue lost all my labour , and found nothing but discomfort of it . let not thy soule prescribe and instruct the lord , how , or what way , or when to doe thee good : but wait and striue , and finde and preuaile . secondly , seeke against sense and feeling , euen out of the belly of the whale of desperation it selfe , lay hold on the free grace of god , and thou shalt finde an issue , and his sweet loue dropping comfort , sweeter than honey combes to thy soule . thirdly , see the reason why grace groweth so thinne euery where , euen because he that hath not attained grace , neuer sought it aright ; the want is not in god , nor in the meanes , but in thy selfe and manner of seeking : non medicorum insufficientia , sed quaerentium negligentia culpanda : blame thy selfe for not finding , who hast failed in the manner of thy seeking : for perhaps , thou art full , and feelest not the need of grace , as the church of laodicea , reu. 3. 17. and then how canst thou seeke ? a beggar will not stirre abroad , so long as he hath any thing at home . or art prophane , and scornest the blessing , as esau. or art a hater of it , and the seekers of it ; turnest their glory into shame , and art of the generation of them that hate them that seeke the lord. or art idle , and seekest slightly , or formally ; and can god attend that praier , or request , which thou carelesly and formally castest out , and thy selfe attendest not ? and here numbers of men lye vnder iust reproofe ; as , 1. such as neuer spent so much labour in seeking grace , as saul did in seeking his fathers asses , 1 sam. 9. 4. 2. they that neuer spent so much time to find it , as they could for a handful of siluer , & yet hope they haue it , or shal haue it . when didst thou breake thy sleepe , disease thy selfe , put thy selfe into all weathers by night and by day , for the word , as thou hast for wealth ? when wast thou so good and thrifty an husband for thy soule as for thy body ? neuer look for grace before thou prizest it : and be sure thou hast it not , who so vnder-valuest it . thirdly , let vs examine our selues whether by all our seeking wee haue found the pearle , and that by these rules : 1. he hath found by seeking , who still seekes to find , for it is not here as in seeking other things : here the finder giueth not ouer seeking : but the more hee findeth , the more hee seeketh ; here is an vnsaciable couetousnesse , and a couetousnesse warrantable . secondly , much ioy and large affections to expresse the sense of so great a commodity : the testimony of gods spirit witnesseth our adoption ; once receiue it , and it refresheth the soule with ioy vnspeakeable and glorious , 1 pet. 4. 5. and this ioy will not be hid , as in the woman finding the lost groat . thirdly , the pearle once found , there followeth a contempt of the world , a killing of the cares of this life , a fencing from the loue of earthly things : there is no true content in anything else , he that hath found this pearle , esteemeth all other things , euen the best of that the world so admireth , dung in comparison of christ. fourthly , being so rich a commodity , it enableth to good workes and ( as no other pearle can ) it worketh the will also to be abundant in good workes , abundant in the fruits of the spirit , in the fruits of sanctity , and holinesse of life . fifthly , it is of so precious vertue , as it is in euery one that findeth it , an antidote against all the poyson of sinne , the grace of repentance presently expelleth it : the grace of patience is a salue for euery fore : the grace of faith is a most soueraigne cordiall ; it is of vertue to renouate the whole man , and all the parts of the man : it cleareth his sight daily , it maketh him quicke of hearing , it sharpeneth all his senses in diuine things ; it preserueth his stomack and appetite to gods word : it purgeth out his corruptions , reneweth his strength as the eagle : all these and a thousand more vertues hath this hearbe-grace wrought in thee in some measure if thou hast found it , and so aboundantly recompenseth all thy labour . he went and sold all that he had and bought it . ] our sauior continueth the allegory of the wise merchant , who 1. hath sought ; 2. found the pearle , and then sitteth not downe : but ( thirdly , ) maketh purchase . in the words are three things : 1. hee goeth away , to the mart and meanes where it is to be had . 2. he selleth all in affection to it , and contempt of earthly things . 3. he buyeth it by a carefull desire and endeuor after heauenly things . for the meaning , 1. hee goeth away : ] selfe-deniall is the first lesson in christs schoole , whosoeuer will saue his life , shall lose it , and whosoeuer shal lose his life for my sake , shall find it ; he that forsaketh not his owne will , reason , affections , and euil habits , & doth not crosse his owne desires , shall neuer prize or purchase this perl . 2. and selleth all . ] that is , in comparison hee contemmeth all earthly things , and setteth them at a low rate & value in respect of the pearle , & doth not care much who haue them , so he may enioy the pearle : let others get the wealth of the world , he will be rich in grace ; let others get corn , wine , and oyle , if he can get naked christ , he hath enough : but is it necessary to sell all , to haue eternall life ? it may seeme so : mat. 9. 22. iesus said vnto him , if thou wil● be perfect , go and sell all that thou hast , and giue it to the poore , and thou shalt haue treasure in heauen , and come and follow me . ans. the papists build a state of perfection vpon voluntary pouerty : and hold it a counsell onely fit for perfect christians , and farre more meritorious than the keeping of the whole law. but first to answer them , and then the question . 1. it is a friuolous conceit to thinke , that any man may come to an higher estate of happinesse , by some other meanes than by keeping the law. secondly , it is absurd to think that any worke can be acceptably done toward saluation , which is without the walke & compasse of the law , which is so perfect , that cursed is he that doth dare to adde to it , or detract any thing from it . 3. christ desired no more of the young man , than he did of his disciples , who said , vers . 27. we haue left all to follow thee , and yet peter had an house still , and john , to which he tooke the virgin mary . and therefore christ would hau● the young man to part with all , which he could not hold , with his loue and affection to christ himselfe , and the gospell . fourthly , that which christ required of this iusticiary , is not any deuised euangelicall counsell aboue the law ; but a duty contained in the law : the summe of which , is , thou shalt loue the lord thy god with all thy heart : and whereas he had boasted , that he had kept all the law ; christ doth send him backe againe to the law , to let him see his want of loue , both to god and his neighbour ; to god , if the loue of his friends hinder him from following him , whom hee confesseth a teacher from god : and want of loue to man , if at christs word hee will not part with his mony , especially if not at christ his especiall commandement . so as this is not a counsell to some perfect recluses or orders of wilfull men ; but a commandement to all christians , that must striue to perfection . 1 cor. 2. 6. and we speake wisdome amongst them that are perfect : who must not onely leaue goods and lands , and houses for christ , and the gospell , but must hate father , mother , wife and children , brethren , sisters , and their owne life , if they cannot hold them with christ. so much to answer the papists . now to the question . 1. who can deny wealth to be the gift of god , if it beheld without couetousnesse , confidence , pride , and subordinate to heauen and heauenly things ? or who can deny but riches may become helps to heauenly tabernacles ? who can deny but good men may both haue them , and vse them ? abraham was a man of great possessions , and iob , and dauid , men of most great wealth : and yet godly men , and poore of spirit ; goods therfore in themselues are not to be cast away : but first in comparison , rather than wee will not attaine , and retaine the pearle of the gospell , we must abandon all we haue . secondly , when they proue an impediment to our calling , and holy professiō , we must renounce them , as moses in this case refused to be the sonne of pharaohs daughter , and to suffer with gods people : a traueller may carry a staffe to helpe him in his iourney , but not to ouer-load himselfe : and he may beare some mony in his purse for his charges , but not burthen himselfe with it . thirdly , in affection alwayes we must renounce them , and hold them retiredly and weignedly , vsing the world as not vsing it . let them be in our hands , not in our hearts ; to lay downe , or lay out ; not to lay vp , or lay vp our hearts with them . fourthly , actually , but not vncalled ; we must leaue them , not of our owne accord , but called by god , non sponte sed vocati : let vs alwayes see wee haue a good ground , as if tyrants , or persecutors , keepe vs from inioying either christ , or our owne estate ; then in this choyse , we must prefer a poore estate in christ , before a rich estate in the world . and buyeth it . ] our sauiour vseth this word buying , not to signifie , that we can make any recompence , paiment , or merit , to purchase eternall life : for , first , that is infinite , we finite , and betweene these is no proportion . secondly , it is a free gift of god , rom. 6. 23. thirdly , it is a buying , but without money , and money worth . and the poore are called to buy it , who haue no money to layout for it . fourthly , this pearle is such a commodity , as neither men nor angels can giue any due price for . fiftly , we can giue god nothing but his owne . but christ here speaketh figuratiuely , namely , that this wife merchant dealeth as a buyer ; first he seeth the want of gods grace and christs merits : the thirsty are called to buy , esay 55. 1. secondly , as a buyer , he periseth , valueth , and casteth the worth ▪ esteemeth christ at the highest rate , and all things else in comparison of him , losse , and dung , phil. 3. 13. thirdly , as a buyer he maketh an exchange ; not of money , nor money worth , but vseth all good indeuour , and labour , by prayer , and diligence , and the vse of all good meanes , to obtain the grace of the gospell . which price god doth set vpon grace , and on which condition , an exchange is made . the beleeuer putteth ouer his sinnes to christ , and receiueth righteousnes from christ. 2 cor. 5. 21. for he hath made him to be sinne for vs that knew no sinne , that we should be made the righteousnes of god in him . fourthly , the bargaine made , is earnested ; so the beleeuer , able to giue nothing to god , taketh from god the earnest of his spirit , in some sauing graces ; by which the whole bargain of eternall life is assured vnto him . from this selling all , and buying the pearle , learne , that a wise christian must , aud will part with all he hath , before hee wi●l part with christ. prou. 4. 7. aboue all thy possessions get wisdom and vnderstanding . the godly follow christ out of ierusalem , and out of the campe , heb. 13. 13. they sold their liues , and loued them not to the death for christ. pauls possessions and his life was nos deare , so he might finish his course with ioy . and why ? 1. such sound iudgement is restored vnto euery sound christian , as he thinketh nothing so dear to him as christ , and his grace : and doth suppose himselfe rich indeed , if he attain naked christ ; and the dearest things are base in this comparison . the church of laodicea wil neuer buy gold and white raiment , so long as her iudgement is blinded , till she annoint her eyes with eye-salue to see ; and seeing once the worth , she is content to be at any paines for it . the text implieth , that no lesse paines be made for wisdome than that of most industrious merchants , who take long and dangerous iournies , and voyages by sea and land for pearles , and swallow all paines and perils in hope of attaining them . secondly , the christian knoweth that he shall be no loser by the bargaine ; other merchants buying great commodities know not whether they shal be gainers or no : and many seeke pearles with infinite losses & finde them not : but here is a certaine and an vndoubted gaine , for whosoeuer forsaketh house , wife , lands , liberty , childeren , and life for christs sake and the gospell , shall receiue an hundred-fold with tribulation , and in the world to come life euerlasting : here is vsury enough , not tenne in the hundred , but an hundred for tenne : haue this pearle , and want nothing ; want this pearle , and haue nothing . thirdly , this putteth a difference betweene soundnesse and hypocrisie ; the hypocrite can sell much for gods fauour . mic. 6. 6. they will giue thousands of rams , and ten thousands of riuers of oyle : and their first borne , but wil not part with their sinnes . ananias and saphira can part with three parts of their portion : but soundnesse esteemeth the pearle better than the whole , were it the whole world . fourthly , because it seeth christ forsaking all , liberty , life , wealth , heauen and happinesse for it ; in the way of thankfulnesse , grace in the heart doth hold it selfe bound to forsake all for christ. this condemneth foolish merchants , who make a base reckoning of the pearle : esteeming the gospell worth nothing . the gadarens accounted euery pig , and base profit better than christ and his sermons : prophane esau despised the blessing in respect of pottage : there are other scornfull merchants , who scoffe at such simplicity , as to forgoe profits , and delights , for vaine conceits , as to strip ones selfe of the pleasures of life , to runne many miles to sermons , where is none at home : others would buy the pearle , if by it they might gaine ease , reputation , and wealth , like the swallowes that will take their summer with vs , but in winter take their leaue of vs : these measure religion by their gettings , and say with the old iews , what profit is there in seruing god ? 2. wee may see it is not so easie a matter to haue part in the gospell , as most men thinke : that vtterly deceiue themselues in this commodity : and this is the cause why so few respect it . 1. some men thinke they haue it because they haue heard of it , but there is as much difference betweene finding and buying , as betweene calling and answering . 2. some heare , and like , and wish and praise it ; but as in a faire they see many rich commodities , but they passe by them and bargaine for none : so many approue of doctrines in generall , but lay out nothing , nor lay aside any lust : they can commend a good sermon , but will be sure it shall doe them no good . thirdly , there are others that come neerer , cheapen , loue and bid somewhat ; but as hard chapmen nothing neere the matter : rich men can cast some of their superfluity sometimes to good vses ; but not as the widow that had but two mites and cast in all : this were too hard a bargaine . fourthly , some would exchange some of their sinnes , but not all : others will doe some duties , as come to the church , hear , pray , sometimes read at home , and reproue sinne : but come to chargeable or dangerous duties , to shew loue to christ in time of danger or disgrace , they are backward , and draw in the tender horne for feare they be losers by him . let vs therefore learne to hold christ , and the gospell as the onely iewell , or pearle worth hauing ; and to thinke our selues rich if we sel our selues out of all , to purchase the pearle : let vs thus aduance our religion , and shut the mouthes of our aduersaries , that say we will leaue nothing for our religion , while they giue all they haue to the church and pious vses . how shall i know a man that purchaseth the pearle ? 2. he changeth his owne merits , for christs merits apprehended in the gospell , and casteth them away like dung : and with paul , who layeth his birth , kindred , righteousnesse , ciuill vertues , and good workes , and holinesse in the skale : but all is too light , and found losse weighed with christ. so bring wealth , liberty , friends , life it selfe , into the sight of a sound beleeuer : and if he must leaue these , or christ and his gospell , farewell they ; he soone maketh his choyce : as in the danger of life , act. 27. 18. the mariners cast out their wares with their owne hands , and the tacklings out of the ship : so wee must cast away all in comparison of christ , our lord and our life . where note , that the papist that cannot disclaime his owne merits , shall misse of christs . 2. he goeth away reioycing , all his affections are on it ; his chiefe ioy is , that his name is written in heauen , no affliction can remoue this ioy . 3. he desireth nothing in comparison , beyond , or besides it ; simeon was content with christ in his armes ; iacob had enough , that joseph liued : so the beleeuer hath enough , that christ liueth in heauen , and in his owne heart . 4 he retaineth his confidence to it ; euery thing else challenging his confidence , is but a staffe of reed . 5. he will neuer sell his purchase at any rate . prou. 23. 23. buy the truth , but sell it not : great merchants , what they buy for great prizes , they will sell for greater : but nothing is sufficient to buy the grace of the gospell out of our hands : what wee sell wee value vnder the price ; but we must redeeme it aboue much fine gold , ●sal . 119 yea , aboue all that in the world is counted precious . this is also a comfort to poore ▪ men , who may here light on a good bargaine , and make a good purchase for themselues , although they haue no money : nothing is set for the price but paines , endeuour , godly desire and affection . christ and his benefits freely passe to all , and are indifferently imparted to poore and rich ; nay , if either haue the aduantage , it is the poore man , for the poore receiue the gospell , saith our sauiour : whereas , not many rich , not many noble , not many wise attaine to haue their share in it . i haue now according to the measure of the gift giuen me , set forth the choycest and chiefest commodity in all the world , which no faire or mart can match , if into one fayre all the treasures of the earth were brought to sale : say not now as the buyer vseth to doe , it is naught , it is naught . i haue set an easie price vpon it , a little paines , a few good affections , an vpright endeuour , which is so low a price as your selues can wish . you need not disburse siluer , or gold , but may carry away this commodity in your hearts , and your money in your purses too : as iosephs brethren carried from their brother , euery man his sacke of corne , and his money in his sacke too : hee that now seeth on the one hand his owne want , and on the other the worth of the pearle , will come and cheapen , and buy , and purchase it at any rate , and will not leaue it behinde him . but he that still esteemeth the pearle , but as a common pibble , will goe home without it , or tread it vnder his feet . of this man saith salomoa , wherefore is there a price in the hand of a foole , and he wanteth heart ? and to this man i say , the day commeth , in which thou shalt say , thou once refusedst a good bargaine which was offered thee , and that was thine vnhappinesse : but now attended with a greater , that it shall neuer be offered thee any more ; be wise in time , and couet after the most excellent gifts . finis . the pilrims profession . or , a sermon preached at the funerall of m rs . mary gvnter , by mr. thomas taylor . to which ( by his consent ) also is added , a short relation of the life and death of the said gentlewoman , as a perpetuall monument of her graces and vertues . omnis peregrina regio patria est eorum , et omnis patria eorum est peregrina . iustin martyr . epist. ad diognetum . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . 1633. to the right honorable , the lady leitice , countesse of leicester , all encrease of honour and happinesse . madam : hauing importuned and prevailed with that reuerend preacher , who performed that last office for your ladiships late seruant , to afford mee a perfect coppy of his sermon , ( which for the fitnesse and worthinesse of the matter , i thought much pittie to be buryed with her , ) and purposing to adde a short relation of the happie life and death of my deare wife , both which i thought were very exemplary ; i emboldned my selfe , to present the same to your honovr not onely as a thankfull testification , of my humble dutie and seruice , for all those gracious endowment , which i so happily enioyed in her , ( of all which , vnder god , your honour was a chiefe instrument ) but also because i know that your honour , who gladly apprehended al the meanes of her comfort through her life , would as gladly receiue the true narration of her assured comforts and conquest in h●r so christian death and dissolution . neither is the sermon vnfit for your hunours perusall , whom god hath honoured with so many daies & yeares , & taught not to feare either the end of your pilgrimage out of this strange countrey , or the neere approach to your owne home . thus humbly praying your honours acceptance of that which is most properly yours . i pray the father of mercie , to adde to all your noble vertues , the continuance of your true prosperitie . your honovrs in all humble seruice , h. g. the pilgrims profession . psal. 39. 12. i am a stranger with thee , and a soiourner , as all my fathers . this holy prophet being by great distresse of mind , and disease of bodie , brought very low , ( as appeareth in the whole psalme ) and so low as he was ready to breake patience , and to offend with his tongne ; yet after a doubtfull combat betweene faith and frailty ; his faith steps aboue flesh , and leads him out of himselfe , to wait vpon god with holy silence : and lifteth him vp to god in feruent and earnest prayers , ( which are the breath of faith ) both for pardon of sin , the cause , and for release from the affliction and plague , the effect of it . and because the sense of misery was deepe ; hee striues with god , with great , vehement , and earnestnesse of spirit , ingeminating his petition in this twelfth vers . rising vp in his requests by degrees , as one that meaneth to preuaile with god ( as another iacob ) and not let him goe till he haue blessed him ; and therefore first he desireth the lord to heare his prayer . but because the prayers of the saints are often faint and feeble , and without any strong motion , he desires the lord to hearken to his cry : the sense of his need vrged strong cryes , feruency , and importunity . and further , because euery strong cry is not heard , vnlesse it proceed from a broken and contrite spirit . he prayeth the lord not to keepe silence at his teares : well hee knew that prayers of faith , watered with teares of godly sorrow , are eloquent perswaders , to dray a comfortable answer from god ; they cannot suffer him to sit silent long ; who hath prepared both a bottle to reserue them in , and an handkerchiefe to wipe them away from the eyes of his children . try it after holy dauid ; who will , or can , make euery day a spring to sowe● thy prayers in heauen ; and water them sometimes with an aprill showre of mournfull teares for thy sinne , and misery , and ●hon hast preuailed aganist gods silence ; thou shalt heare a sweete and comfortable ▪ answere in due season . now the words read are a reason of his earnest request , drawne from the acknowledgement of the frailty , vanity , and breuity of his life , laid downe by a comparison taken from strangers or pilgrims , of which number he professeth himselfe to be ; and may well be called , the pilgrims profession . in tying which words with the former , it may be asked , first , what force can there bee in this reason , to moue or incline god to mercy , because he was a stranger with him ; it might rather imply , that god should the more estrange himselfe from him , and stand further from his helpe . i answer : 1. the hebrew phrase i am a stranger with thee , signifieth as much as to say , i am a stranger before thee : or in thy sight . and not that he was a stranger in affection , or conuersation from god , as the wicked , who are said to be strange childred , and strangers from the wombe . for how could dauid be such a stranger , who set the lord euer before him , and at his right hand , that hee might not sinne against him ? 2. as it is a confession and testimony of his owne humility and sense of his misery , it is a motiue to mercy : as if he had said , i am a stranger and need helpe , because as a stranger , i lye open to many iniuries and inconueniences : but thou art the god of the abiect ; & thy property is as to cast down the proud , so to raise vp such deiected soules as i am , and therefore heare my prayers , cryes and teares . 3. as it ascribeth vnto the lord the honour of mercy , it is a motiue to mercy ; for holy dauid puts the lord in mind of his own gracious inclination and affection to strangers ; for he hath commanded vs to be kinde to strangers ; and hath in speciall manner vndertaken the protection of strangers . ps. 146. 6. the lord keepeth the strangers : and therefore his faith binding god after a sort to his owne law and promise , assureth himselfe of gods mercy , because he is a stranger . 4. as it is an acknowledgement of his own impotency , and the misery of his life , it pleadeth strongly for mercy : as if hee had said ; thou knowest , lord , that i am a stranger here , and so long as i am so , i cannot but carry a burden of flesh , and a body of sinne , and daily thereby deserue thy most heauy displeasure : and therefore i beseech thee , be not so extreame against me , as in iustice thou mayest ; but considering my frailty , mingle my corrections with mercy . and wheras i discerne also by my bodily weaknesse and infirmity , that i am a stranger here , and of short continuance , i pray thee remoue thy hand , and let not all my life be miserable , but stay thine anger from me , that i may recouer my strength , before i goe hence , and bee no more . and vpon the same ground , iob makes the same request : let him cease and leaue off from mee , that i may take a little comfort , before i goe and shall not returne , &c. secondly , it may bee asked , how can dauid vse this as a reason for his recouery , which hee vsed before , vers . 4. for the hastening of his death ; for because his life was short and miserable , therefore he desires he might die in all haste . to which i snswer , that great difference there is between dauid foiled by flesh , and dauid supported by the spirit , for wee haue in him lying vnder the temptation , an instance of our owne strong-hearted corruption ; which out of a good proposition , can draw most dangerous and wicked conclusions ; for , out of the consideration of the the shortnesse of his life , he could draw conclusions of murmuring , impatience , and almost of desperation . but now dauid is another man , and the spirit of grace hath conquered those assaults , & now he can out of the same premises , draw the cleane contrary conclusions , to support his faith , patience and dependance vpon god. for such is the wisedome of the spirit , that he can draw holy , sweet , & comfortable conclusions from those principles and grounds , from which flesh and corruption vseth to sucke sinne and poyson ; and teacheth the saints so to doe . in the profession it selfe , consider for the meaning 4. things : 1. what a stranger is . 2. who is this stranger . 3. where he is a stranger . 4. the community of this condition ; as all my fathers were . 1. a stranger is he , that being absent from his owne country , is trauelling homewards vnto it : for these two conditions are proper to a stranger : first , that he is absent from his natiue soyle , absent from his naturall friends , absent from his fathers house , and absent from his owne home an● inheritance ; thus was abraham a stranger in canaan . secondly , that he is trauelling home as a pilgrim to his owne country ; thus was iacob a stranger , whose whole life was a trauel in forrain countries , out of any certaine and settled dwelling , as himselfe professeth , gen. 47. 9. the whole time of my pilgrimage is an hundred and thirty yeeres . 2. who is this stranger ? dauid saith , i am a stranger , which may seemestrange , if we consider that dauid was a king , and that in his own country , and that the country of iudea ; in comparison of whose inhabitants all the world besides were strangers , as mat. 27 7. for dauid was not now in flight before saul , as when hee plaid the foole in the philistims countrey before achish to saue his life ; nor in likelihood , in chase before absalom , as when being driuen from home , hee went vp to the mount of oliues and wept . neither vndertooke hee any meritorious iourney in a pilgrims weed . for besides that , he was king of ierusalem , and needed not make any tedious pilgrimage thither . popish pilgrims were not borne some thousands of yeares after his age. there was now no sepulcher of our lord to visit , nor no image of our lady , and yet hee professeth himselfe a stranger . 3. but where was dauid a stranger ? himselfe saith , before thee : that is , wheresoeuer hee is before god , there he is a stranger : not in another mans kingdome or countrey , as of moabits or philistims , but in his owne country , in canaan he is a stranger ; yea , at bethlem in the city of dauid , and in sion , the fort of dauid , hee is a stranger . this hee expresseth , psalme 119. 19. i am a stranger vpon earth : that is , in euery part of the earth , euen in mine owne house , in mine owne bed , in mine owne body and bosome i am a stranger with thee . wherein the holy prophet both acknowledgeth the lord the proprietary , of whom he held his countrey and kingdome . for it is as if he had said , i am a stranger in thy countrey : my countrey is thy countrey , and thy countrey is my countrey : and now i doe but soiourne a while with thee in thy countrey , till i returne home and dwell with thee in my country . as also hee infoldeth a motiue , why the lord should incline his eare to his prayer , and shew him fauour , because hee is a stranger in the lords countrey : and therefore committing himselfe to the protection and safe conduct of the lord of the country , he doubteth not , but to finde grace in his eyes , & by his means a comfortable passage , til he come happily to the end of his way . for who should heare the complaints of a soiourner , but he with whom he soiourneth ? 4. but is it otherwise with dauid now , than with other men ? no surely , but he beareth part in the common condition of his fathers . although he was deare to god , & the king of gods people ; yet he is no better than his fathers ; he is a stranger as all his fathers were . he meaneth not the fathers of his flesh only , who were all dead , and gone to their iournies end , but the fathers of his faith also ; these holy patriarchs , abraham , isaac , iacob , & their posterity , which were the holy seed ; who in their times accounted themselues strangers , & declared themselues so to be , both in that they chused to dwell in tents , & not in houses or cities , as the posterity of cain did , for they held themselues strangers on earth , and expecting euery day the word of god to call them hither or thither , at his pleasure , they would not cumber thēselues with buildings or purchases ; but betooke themselues to poore and portable tents , which were soone pitched vp , and as soone taken downe . as also in that they were contented to wander vp & down as pilgrims ; restlesly from place to place , insomuch as the iourneyes and trauels of abraham recorded in stoty , amounts to 1794. miles ; iacobs little lesse , whose posterity was a stranger in egypt foure hundred yeeres ; & from thence were taken into the terrible wildernesse ; where they wandred forty yeeres , and all the rest of them in the wide wildernes of this world and vale of baca , onely passed thorow as pilgrims vnto the hea●●●ly canaan . all which our holy ●●●ophet reuoluing in his minde , subscribes the same schedule , that he is a stranger a●so as they were . hence we learne , that all the saints of god , & true beleeuers , are strangers vpon earth : for so was dauid , and all his fathers of his flesh , and of his faith , as himselfe not only here in sense of his affliction professeth , but elsewhere stirred vp by the sight and sense of gods abundant mercy towards him , and in the 〈◊〉 of his solemne ioy & festiuity , vttereth the same words , 1 chro. 29. 15. all things come of thee , and of thine owne hand wee haue giuen thee : for we are strangers before thee , & soiourners like all our fathers . 2 cor. 5. 6. while we are at home in the body , we are 〈◊〉 from the lord. and indeed euery christian is a gershom : that is , a stranger , and in a strange land : in respect , first of the place , for they are absent from heauenly canaan , their owne home and countrey : here is not their fathers house , nor their brethren and sisters , nor their treasure : they are citizens with saints , & heauen their home , where our lord iesus is preparing mansions for them , joh. 14. secondly , as for the world , it is but a way to their cou●try , & as a wildernesse thorow which the israel of god passe towards their canaan . they are indeed in the world , but not of it : for they are called out of the world , 1. by christs separation , ioh. 15. 19. i haue chosen you out of the world . 2. christ interdiction , 1 joh. 2. 15. loue not the world , nor the things of the world . 3. christs operation , gal. 6. 14. the world is crucified to me , and i vnto the world . the very light of nature saw and said , that nature hath afforded vs in this world only an inne , and not a dwelling : and should not grace much more acquaint vs with gods decree and ordinance , which is , that man should be a while in the world , as in a way to passe him vnto his finall estate elsewhere , or at most , but a traueller in an inne , which hee is ready to leaue the next morrow . secondly , in their owne account and confession they are strangers , heb. 11. 13. all these confessed that they were strangers and pilgrims vpon earth . and in the account of the world also they are strangers , which vseth them strangely & coursly , as dauid was a stranger to his brethren , ps. 69. 8. and wheras , were they of the world , it would know them , loue them , and hug them in their lap : they being strangers , it is another egypt to gods first borne , and knoweth them not but to vexe and oppresse them . thirdly , in respect of the short time of thier continuance , for as a stranger abides not in a strange place ( as the natiues do ) but hastneth through his way , and so with his time cutteth & shortneth his iourney ; so the godly haue here no abiding city , neither is this their resting place . for this cause the whole militant church is called a tabernacle : & the saints cal the time of their life for the shortnesse & discontinuance of it , but a being in this tabernacle , because first , as a tabernacle is but a soiorning place , set vp for a shift to hide our selues for a small while , as the souldier hides himselfe in a sconce or tent onely for the time of a siege at the longest : so is it with the tabernacle of the body , set vp for a small time , not so much for it self as for the inmate , the soule which is contained in it . secondly , as a tabernacle is a moueable tent , pitched for a day ; ouer night is set vp , and perhaps the next day the stakes are pulled vp , and the cords are slacked , and the conering is folded vp : no otherwise is it with the tabernacle of the body , which no man knoweth , whether it shall stand vnmoued till the next morrow , no , nor till the next houre . thirdly , as a tabernacle is only a couering , but hath no foundation to settle vpon● so iob speaketh of our bodies , as houses of clay , whose foundation is in the dust : that if god did not fasten the siluer cords of them to his appointed time , euery blast would ouerthrow them euery moment . fourthly , the godly are strangers here below in respect of their businesse , & imployment ; a stranger is vnacquainted with the affairs of the place where he takes vp his inne , he meddles not with the gouernment , the offices , the passages of causes in the towne where he lyeth as a stranger ; but intendeth his iourney , & only careth how he may passe through : and if he haue any busines there , it is only to aduance his estate at home in his own country . and so it is with the godly ; they estrange themselues as much as may bee from the world , & the common courses of it : their callings they cast not off , because they are cōmanded to abide in them with moderate care , to prouide for themselues , and theirs . and for earthly things they cannot bee without them , while they haue a life to maintain by them ; but yet they meddle no more with them than needs must , and in the midst of their earthly businesse are not earthly minded . they are burgesses of another corporation , & all their trading and traffick here is to make themselues a rich and sure estate there . they haue a chiefe businesse to doe , which they principally intend , namely , to seeke the kingdome of god , and the righteousnes of it ; to repent of their sinnes , to beleeue in the son of god , & to make their election sure : whereto they giue all diligence , as they are exhorted , 2 pet. 1. 10. fiftly , the godly are strangers in respect of their affection : for , as strangers long after home , and where euer their bodies be , their hearts and mindes are not there , but at home where their deare friends and estates are : so is it with the saints , whose mindes , and meditations , and conuersation are in heauen before-hand : for there is their fathers house , and there is their inheritance , there is iesus christ their treasure , and no maruel if their hearts be there where their treasure is . the worldling hath his whole portion in this life , and therefore hee bestowes all his heart , his thoughts , his cares , his desires aud indeuors vpon the world ; he runs after it with a full desire . but it cannot be so with the godly man who is minded as was good nehemiah , 2. 3. who although his person was in the king of persia his court , and was a neere attendant at the kings table , yet his heart was at jerusalem . and as daniel , who while he was in the land of his captiuity , yet he opened his windowes euery day towards ierusalem . quest. but are not wicked men strangers here vpon earth , as well as the godly ? ans. wicked men and worldlings are indeed strangers here , if we looke towards god , they are strangers with him , strangers from the couenant of god ; and stranhers from the life and waies of god. or if wee consider the time of their continuance here , they haue no more continuance here than others : they haue no leases of their liues , nor no surer holds of their estates than others haue . the rich glutton heard , thon foole , this night shall they take away thy soule , and all . or if we consider the place in which they liue , they are strangers ; for the east winde takes away and hurls them out of their place as easily as any other . and the mighty dye suddenly , & are taken away without hand . and their houses & possessions which knew them once , shall know them no more , but take in other strangers for a terme of dayes , as they took in them . but wicked men are not strangers as the godly are , in 4 respects 1. in their owne account , or conceit ; for , though their estate be as vnstable as any others , yet haue they a strong cōceit of continuance , and of taking their rest for many yeares . they are described to be such as put off the euill day , & make leagues with death , & are hardly brought to confesse themselues to bee pilgrims and strangers . 2. in the worlds account they be not strangers , but neighbors & towne-dwellers . the world knowes them , & loueth them as her own : yea , ●ulleth them in her lap as her children , shee graceth them , enricheth them , & aduanceth them as men of best deserts . in a word , she thinketh nothing she hath too good for such fast friends , and diligent seruants . 3. in their owne affection they be no strangers ; for how can they considering they haue no other portion but here ? ps. 17. 14. how can they but mind earthly things , to whom god hath shewed no better ? how can they but giue away their affections , & bury their hearts in earth , & drowne themselues in the delights of it , that haue no other god , no other heauen ? what man wil be willing to giue ouer a broken title , till he be assured and seated in a better ? which because they are not , like profane esaus , they hunger after pottage , let the blessing goe where it will. 4. in their course and conuersation they doe not declare themselues to be strangers . al their study , their paines , their sweat & indeuour , is to get a sure & contented estate in earth : they treasure all in earth ; if they can encrease their corn , their wine , their oyle , their coyne , their commodities , they rest as in a good portion ; seldome or neuer seeking in earnest that good part which should neuer be taken from them , nor they from it , if once they could attain it . thus much of the doctrine , & this question . the vse followeth . first , in that the godly man is a stranger and pilgrim here , wee learne sundry duties . as first to practise christian sobriety , in the affecting , enioying , and vsing the things of this life . for , 1. a stranger in his way affects not , desires not , lookes not for great things for himselfe in the city he trauelleth thorow ; hee lightly regardeth the honours , offices , reuenues , and priuileges of it : his chiefe desires and affections are elsewhere : all the priuilege hee expecteth there , is how to passe quietly and safely through : enen so ought the christian pilgrim by the weaned carriage of himselfe towards things below , declare plainly ( as the patriarchs did ) that he seeketh a countrey . seekest thou great things for thy selfe ( saith the lord to baruk ) seeke them not . and why must he not ? because he was but a stranger in that land , now presently to bee giuen ouer into the hands of strangers . secondly , a stranger enioyes the things of a strange place as a stranger : hee vseth other mens goods for a night , but hee setteth not his heart on them , nor taketh much delight in them , because he knoweth hee must leaue them next morning , and may take none away with him : euen so a christian stranger taketh but a little delight in his iourney , because he thinks not himselfe at home , neither doth he enioy things here as his portiō , nor as his own , because he is to be countable for them : and because he wel knoweth , that too much delight in fleshly and worldly pleasures giueth life to corruption , & weakneth grace in him , he attendeth that wholsome apostolical exhortation , 1 pet. 2. 11. dearely beloued , as strangers & pilgrims abstaine from fleshly lusts , which fight against the soule . thirdly , a stranger vseth the necessary comforts hee meeteth with in his way as a stranger ; hee vseth them rather for necessity than for satiety , onely for present occasion , & that with moderation and sobriety : euen so a christian pilgrim must learne to vse the world as not vsing it : and in the midst of his wealth & abundance , in the f●●ition of his greatest delights and pleasures , to take his mind off them , and to lift vp his thoughts to heauen , the place of his abode . which duty the apostle strongly enforceth , phil. 3. 20. carnall men mind earthly things , and forgetting both heauen , and the god of heauen , make their belly their god ; that is , drowne themselues in the pond & puddle of sensuality . but farre be it from vs , who professe the teaching of grace , so to doe ; our conuersation is in heauen , from whence wee looke for a sauiour ; they haue their portion in this life , but our portion is in another , and contrary courses beseeme men of contrary countries . secondly , in that we are strangers here , we learn another duty , which is , the exercise of christian patience and contentment in all estates , be it sicknesse , pouerty , reproches , abuses or wrongs in any kind : a stranger is contented to endure the wrongs that meet him in his way ; he digesteth , and putteth vp all patiently ; he complaineth not , and much lesse seeketh reuenge : for he knowes he shall haue little rest or redresse till he come home : euen so the christian pilgrim must learne patiently to endure the afflictions , and course and crosse vsages of this strange country , 2 cor. 4. last verse , the blessed apostle was contented to endure all indignities and wrongs : because he was of another country , the high priuileges & excellencies whereof , eye hath neuer seen , not care hath euer heard , nor euer entred into the heart of man. when the disciples of our sauior tooke it heauily that christ said he must leaue them : for now what could they expect but to be exposed and laid open to all the worlds malignity , destitute of their lords presence and protection ? he comforteth them by the same argument , that this is not their place of rest , but hee goeth to prepare a place for them . moses chused to suffer afflictions with gods , people , because he was a stranger here , and looked for a recomp●nce of reward hereafter . a cloud of martyrs as witnesse seale this truth , who were slaine , hewen a sunder , wandred vp and downe in sheeps skinnes , in goats skinnes , being destitute , afflicted , and tormented ; and would not bee deliuered , ( namely , vpon vnequall conditions ) because they saw that god had prepared better things for them . a stranger turnes not against euery dog that barketh at him : let doeg accuse , & shimei reuile , let curs barke , there is no hope to still them , the best way is to contemne them , and attend and ride on thy way . a stranger shrinkes not for euery showre of raine , nor is disheartned with the roughnesse , and foulnesse of the way , but hee will through thicke and thin , through drops and drout and all because he is going home . neither must thou that art a christian pilgrim , shrinke for the stormes of the world , nor the asperousnesse of the way , which is all strewed with crosses ; but hearten thy selfe as the passenger , who vsually saith , it is neuer an ill day that hath a good night ; & though many bitter pils of harsh and strange vsages must be swallowed by these strangers , yet the consideration of home is as sugar in their pockets to sweeten them all . a stranger measures not his owne worth , nor thinketh worse of himselfe for things befalling him in the way ; but esteemeth & valueth himselfe , according to his estate at home : so must the christian stranger , liue by faith , looke vpon things not seene . let the world vnder-value thee , content thy selfe , that thou hast credit , & reputation at home , where thou art knowne , and thy worth is known , which by no disparagement in the way can be obscured or diminished . thirdly , a third duty hence , that we are strangers here , is to learne to estrange our selues from the world , and courses of worldly men . a stranger when euer hee trauels , retaineth the manners , fashions , and customes of his own countrey ; a christian stranger although he be in the world , yet he is not of the world , hee is of another corporation , and therefore though he walke in the flesh , yet hee must not warre according to the flesh . he carrieth this body of flesh about him as others doe , but he must fight against flesh and the lusts of it , contrary to the patrons and defenders of the corruptions that are in the world through lust . the world may and must enioy our presence for a time , but must at no time gaine our conformity to it , rom. 12. 2. fashion not your selues according to this world ; that is , the customes and guizes of it ; because it lyeth in wickednesse , and the christian is cast into another forme of doctrine and conuersation . art thou now sollicited to follow the lusts and fashions of this world ? thinke with thy selfe , that thou art a stranger here , and of another countrey : thou liuest vnder other lawes : thou maist not cast in thy lot with the wicked of the world , nor giue voyce or suffrage in their meetings , but be as lot , who though he were in sodom , was not of sodom , but was perpetually vexed with the vncleane conuersation of those wicked men . art thou prouoked to sweare , to drinke excessiuely , to lye for aduantage , to breake the sabbath for gaine , to vncleannesse , or any other soule lust ? now say to thy selfe , i am of the kingdome of light , but this is a worke of darknesse ; this is an vnlawfull act in my countrey , and why should i practise it here ? seeing my lord and king must needs know it : if i commit treason here against my king and countrey ; my king hath informers enow , and i shall lose my whole estate there , and bee banished out of my countrey for euer . shall i , ( saith joseph ) commit this sinne against my god , against my master ? seeing my master hath kept nothing from me but sinne , i will not doe this thing , i will not sinne , and commit this high wickednesse . fourthly , a fourth duty is , that seeing we are strangers here , to learne to affect our own countrey , and highly to esteeme it . euery man by nature loueth his natiue country best , neither thinketh himselfe so well in any forraine land : and strangers , especially hauing parents , kindred , and great reuenues in their natiue soyle , and being hardly intreated where they so●ourne , would be glad to returne home , and enioy the sight of those whomu they haue long longed to see : euen so the christian pilgrim . neuer did israel more affect and extol their owne countrey in their banishment from it , and captiuity in babylon , than the christian stranger doth affectedly desire , and prefer his heauenly countrey aboue this strange land , the countrey of his captiuity : for , he discerneth that this is not his country : first , that is a mans country where he was borne & brought vp ; but whence taketh a christian his spirituall birth , or where is he brought vp but in the church and kingdome of christ ? earth giueth him a birth and being as he is man , but as a christian he is borne of god. secondly , againe , that is a man● countrey where his parents , his ancestors , & deare kindred dwell and inhabit . now where dwelleth a christian mans father , but in heauen ? where is his elder brother but there ? where are all his brethren and sisters , sons and daughters of the same parents , but there ? and therefore heauen is his country . thirdly , further , that is a mans countrey where his principall estate , and goods are , where his patrimony and inheritance lyeth ; and where is the chiefe portion , the treasure , the immortall inheri●āce of the christian , but in heauen ? and where else is his countrey ? now then , a christian considering on the one hand , that he is in a strange countrey , and how hardly he hath bin intreated in it , and so likely to be still ; and on the other hand , that he hath a home and a father there that loueth him dearely ; and that his elder brother iesus christ , and all his spiritual kindred , the saints of god are there : and besides that , he hath a rich portion and a large patrimony , euen an immortall inheritance in heauen ; how can he choose but to be reared in his affections , yea , rauished to be there ? desiring nothing in the world more than to be dissolued hence , & to be with christ , which is best of all . a traueller hath his minde and thoughts still vpon home , and saith with himselfe , home is homely . and the marriner , or sea-faring man in a storme , or rough sea , hath his desires on the shore , and his minde is not where his ●ody is . so is it with the christian passenger , his minde is not where his body is : and if he cannot get home in the body as soone as he desireth , yet in his spirit , he will mind heauen , and heauenly things : he will get as neere home as he can : if hee cannot get into the heart of the city , hee will be sure to get into the sub●bs , the church of god. if hee cannot get suddenly into that jerusalem which is aboue , he will get into the ierusalem which is from aboue : and where his person cannot bee for the time , his conuersation and meditation shal be in heauen ; for , where his treasure is , there will his heart be also . vse 2. in that wee are strangers with god , we learne diuers things : 1. the soueraignty and power of god , who is the great owner and ruler of the whole earth . kings , themselues , who are the highest earthly lords , and commanders , are but strangers with god , for the earth is the lords , and all that therein is : and no man sitteth in his owne , but are tenants at will vndre this great land-lord . the greatest of men , yea , of kings , are but as dauid was , soiourners in his sight , leuit . 15. 23. the land is his , and we are but strangers and soiourners with him . 2. we must hence gather out our owne duty towards god , in whose countrey we soiourne ; and our duty is manifold : 1. to aske leaue of god , to passe through his countrey ; so did israel of edom , a wicked prince and people , numb . 20. i pray thee that we may passe thorow thy country , &c. it is fit to ask leaue where no right is . besides , that by daily prayer for gods leaue , and fauourable loue in our way , we both ascribe vnto god the honour of soueraignty and bounty ; as also sweeten his mercies which he giueth vs leaue to enioy , all which are sanctified to vs by the word and by prayer . 2 binde thy selfe from trespassing in the way and countrey through which thou passest : so did israel vnto edom , we will not goe through the fields , nor the vinyards : neitheir will we drinke of the water of the wels : we will goe by the kings way , and neither turn to the right hand , nor left , til we be past thy borders . so must the christian be carefull he transgresse not the lawes of the countrey in which he soiournes , to sturre vp against himselfe the wrath and reuenge of the lord in whose country he soiourneth ; bu● frame himselfe to please him , by whose leaue he trauelleth through his countrey . how carefull and digent were josephs brethren to please their vnknowne brother , the lord of that strange countrey ? much more ought we to please our brother jesus christ , the lord of this strange countrey , through which we passe to our owne canaan . 3 cast thy care vpon god , and i depend vpon him for al needfull supplies ; so did holy dauid here , because he was stranger in gods countrey , he therefore casteth his burden vpon the lord , desiring him to heare his prayer , and to hearken to his cry , and not to be silent at his teares . a stranger ouer-loadeth nor himselfe with cares , and carriages ; but carrying a competent viaunce with him , dependeth for all necessaries vpon them where he soiourneth ; so a christian stranger need be in nothing carefull , but in all things let his request be shwed vnto god ( the king of the countrey ) in prayer . all 〈…〉 exexcessiue carefulnesse is to bee auoyded of a christian , yea , suppose the care bee about things lawfull , if it be excessiue , it is sinfull , and vnseemely in a christian pilgrim . let thy chiefe care be , to commit thy way unto the lord , and trust in him , and he shal bring it to passe . psal. 55. 22. cast thy care vpon the lord , and hee shall nourish thee . 4. bee much in thankfulnesse vnto god for all the comfortable blessings thou receiuest in thy pilgrimage : a stranger thankfully accepteth all the fauors shewed him in a strange countrey : and so did holy dauid , when god had enabled him to prepare abundantly for the building of the temple , breake out into abundant praises ; we thanke thee our god , and prayse thy glorious name . but who am i ? or what is my people , that we should offer vnto thee ? for all is thine , and of thine owne haue we giuen thee ; for , wee are strangers before thee , and soiourners , as all our fathers were . and surely , it well beseemeth the iust to be thankfull , seeing they are strangers in the lords land , and all the comforts they enioy , are his by right and possession , and theirs onely by leaue , and thankfull acceptation . 5. be contented and patient , if this great lord deny thee any thing thou wouldst haue whilest thou passest through his countrey ; so was israel when edom out of a churlish and hurtfull mind , denied them peaceable passage . but the lord of this countrey knoweth what is fit for vs , and neuer denieth any thing out of a churlish minde , neither can deny any thing good in it selfe , and good to vs ; and if he withhold any hurtfull things , we must be not only patient but thankfull . vse 3. in that we are strangers , and trauelling to our country , as all our fathers haue done before vs , it appeareth that our wisedome will be to resolue of paines and trauell all the daies of our life , and not to expect rest till the night of death come , when dying in the lord we shall rest from our labours : and because this is not our rest , we must arise and depart hence . and seeing we can no more auoid this weary iourney , than any of our fathers could do ; we must rather bestow wise and carefull thoughts , in fitting our selues to our iourney , and in behauing our selues through our way , than to expect to auoid the tediousnesse and difficulties of it . quest. how may we fit our selues for our iourney home into our owne countrey ? ans. a traueller fitteth himselfe to his iourney two 〈◊〉 specially : 1. by casting off 〈…〉 behinde him 〈…〉 burden or 〈…〉 2. by prouiding for himselfe things fit for his iourney . of the former sort there be three especiall encumbrances that the christian pilgrim must lighten himselfe of . the first of them is sinne , which as an intollerable burden presseth vs downe , and hangeth fast on : and therefore the apostle counselleth to cast it off , if we meane to run the race before vs. now the way to lighten our selues of this weight , is to exercise eueryday the grace of repentance and mortification , and daily to take some sinne or other in hand , and at least to slake and abate the power of it , that if we cannot be rid of the sinne in respect of the presence of it , yet we may be rid of the reigne and command of it . the second , are earthly cares , profits and pleasures , which are as heauie stones tyed vnto vs , and pressing vs from heauen to earth , making heauie and sadde the soule , and vnweldy in her motions . the way for vs to lighten our selues of these encumbrances , is daily and continually to eleuate , & raise our thoughts homeward , and heauenward , and exercise our selues in holy meditations , praiers , and praises , sundry times through the day . for as he that would keepe a clocke in true motion , must euery day sundry times windevp the plummets , which are still drawing downward ; euen so must we doe with our hearts ; the cares and pleasures of the world are as plummets of lead , pressing down the soule incessantly , in her motion towards heauen ; and he that would continue his motion must daily winde vp his heart towards god : and by maine strength of grace fetch it vp from earth , that it may be firmly setled on heauenly things , delighting it selfe with the riches of heauen , and with contemplation of those pleasures , that are at the right hand of god for euermore . the third encumbrance , is the feare of death , which presseth vs all our life ; and the christian must lighten himselfe of this burden by looking beyond it to his owne home ; by longing after the liuing god , whom none can see in the body and liue ; by considering that the neerer he is to death , he is so much neerer home : and what stranger feareth to goe home ; or is sorry when after a long absence , he is entring into his owne citie ? secondly , a wise christian will furnish and prouide himself with necessaries , and needfull supplies , to helpe him through his iournie . there be fiue things especially which a traueller must fit himselfe withal , that his iourney may be lesse tedious , and more prosperous to himselfe . 1. the knowledge of the direct way . now whereas no man knowes the way to the heauenly countrey , without gods teaching , euery one must go to god himselfe first , and then to such as god hath appointed to be the directors , and instructors in this way . the former we see in holy dauid , psalme 119. 19. i am a stranger vpon earth , therefore hide not thy commandements from me . he knew well how hardly a blinde man could performe a farre and dangerous iourney , and thus it is onely th● commandement that shews the way to this heauenly countrie . why ? was dauid a blinde man , or did he not know the ten commandements ? euen dauid who was not stone blinde , but much enlightned , was blinde in part , and still earnest , that the lord would further open his eyes , to see the way more plainly and clearely than yet he did : and though he knew the words , and true sence of the ten commandements , yet he desireth still to be led further into the particular vse , application , direction , and obedience of them , and of all other parts of the word , which he saith , is exceeding large . and for the latter ; as a stranger in an vnknowne country , and way , wil euer be asking the way of euery one neuer so simple , who knoweth the way better than himselfe ; aud will obserue the senerall markes , and statues , by which he may know , whether he be right or no : so must euery christian pilgrim be inquisitiue of his way ; for which purpose he must frequent the ministry of the word diligētly , which god hath erected to be as a light in a darke plabe ; as the pillar of the cloude and fire by night and by day , to direct vs through this dry and desart wildernesse ; as ariadnes threede to helpe vs through this troublesome maze and labyrinth ; and as a voyce behinde vs , saying , this is the way , walke in it . an inquisitiue christian will be still consulting with gods ministers about the way of god : and conferring with priuate christians , be they neuer so meane in place or appearance , concerning their great iourney betweene heauen and earth ; and will take speciall notice of the markes of their way , as whether it be the narrow way , or the broad way ; whether it be strewed with crosses , or pleasant to the flesh ; whether it be a cleane way , or a foule , dirty , and miry way of lusts ; whether it be an old beaten way by the feet of ancient beleeuers , the prophets , the apostles , and holy men , yea , of iesus christ himselfe ; or a new broken and deuised way , vnknowne vnto them , and the scriptures ; whether it be a right way , or a crooked path of by-lanes , & turnings to the right hand or to the left ; whether it be a lightsome , or a darke way , and the like . thus inquisitîue and carefull will a christian pilgrim be of the best directions he can get ; as the poore iaylor will know of paul his prisoner , what he may doe to be saued ; and it is none of the lightest plagues of god , to haue an heart vnwilling to aske about the way of heauen . a second comfortable helpe in an vnknowne way , is a good guide . the christian stranger hath need of a guide , and the best guide is god himselfe , yea , and more , god is the onely guide . in any other way or iourney , the natiues or inhabitants can guide a stranger from place to place , but here none but god can be our guide , psalm . 25. 9. he will guide in judgement , and teach the humble his way . quest. but how then may a m●an get god to be his guide ? answer . by two speciall meanes : ▪ 1. by earnest prayer : dauid knowing that none but god could guide him , prayeth , psal. 143. 8. shew mee the way that i shall goe . and verse 10. let thy good spirit lead me vnto the land of righteousnesse . 2. by constant subiection to gods word ; for god goeth before vs by his word , as he did before israel in the pillar of the cloud and fire , and willing obedience to gods word , maketh god our guide . thirdly , a stranger in his way needeth his viance , or prouision for his expēce . the word of god is the christians viaticum , and supplieth all his needs , it offoords him food in his hunger , being the bread of life , and the mannah that came down from heauen ; it yeeldeth him drink in his thirst , being water of life , & whosoeuer thirsteth , is called to thes sweet waters of consolation , drawne out of the wells of saluation ; it affoords him physicke in his soules sicknesse ; strength in his weakenesse , and neuer leaueth him that learneth vpon it , without sufficient means to helpe him through his iourney . fourthly , a traueller hath need of a weapon to defend himselfe , and to wound or keepe off his enemies . the same word of god is a speciall part of our spirituall armour ; it is the sword of the spirit . and as dauid said of goliahs sword , oh , there is none to that , giue me that ; so there is no sword to this for the repulse of all spiriall enemies , and for the sure defence of him that shall buckle it close vnto him . besides that , it directs him to obtaine and fasten vnto him all the other peeces of cstristian armour , so as in no part he lye open or naked to danger . fifthly , a treueller hath need of good company , which is pro vehiculo , as good as a waggon or coach , to carry him with the more ease through the tediousnesse of the way . the same testimonies of god are sweet companions , and helpe to deceiue , and pas●e ouer our time comfortably ; if wee can talke of them in the way , and in the house , and in the field ; and if we can whet them vpon our selues and others , if wee make them the man of our counsell , and meditate on them night and day : hee is neuer alone that hath god and christ conferring , counselling , and directing him in the scriptures : neither is hee alone , who when hee is most alone , is in soliloquie with god : this man wanteth neither company nor comfort . now how happily shall this man compasse his iourney , and goe singing through the most tedious wayes of his pilgrimage , that hath thus fu●nished himselfe with the vnderstanding of his way , with a faithfull and vnerring guide , with sufficient prouision for his expence , with a seruiceable weapon , and with a sweet and chearfull companion ? vse 4. in that we are pilgrims in the way to our countrey : in this way we must learne to demeane our selues as way-faring men , and imitate the pilgrim in these particulars . 1. to be stirring early for our iourney , and take the day before vs , that we may dispatch our iourney before we be benighted . it is our lords counsell to worke while the day lasteth , because the night commeth wherein none can worke , joh. 11. 9. and his owne practise propounded for our imitation , john 9. 4. and imitated by the saints , whose praises are in the scriptures . holy dauid serued out his time according to the counsell of god ; that is , while he liued he was a seruant of god , for the good of the age in which he liued . and the apostle peter exhorteth , that henceforth so much time as remaineth in the flesh , wee spend according to the will of god ▪ wel did the holy men consider , what an aduantage it is to set out in the way of god early , euen in the morning of the life : what a sweet comfort it is to be early graced ; that we haue but a short day passed away in a few houres to trauell in ; that this day stayeth not , but hasteneth from vs ; that this day is the onely time to walke in ; and that this day being shut in , there is no more time to worke or walke in , and therefore did bestirre themselues lest they should fall short of their intended iourney . 2. as a man in his iourney , will be glad of any good company that will goe but part of his way with him : so must the christian in his iourney , be glad of company in his way to heauen ; and heartily embrace the fellowship and society of the saints , which meane to goe through with him . indeed if a man would choose to sort himselfe with euill men , he might get more company , but they goe the contrary way ; but a wise traueller will rather chuse to goe with one , or two , yea or alone in his right way , than goe a cleane contrary way for company . let vs be glad to meet our countrey-men in this through-fare , be kinde to them for the same countrey sake ; and as we shall easily know them by their language , habit , and conuersation , so let vs heartily affect them , and vndiuidedly cleaue vnto them . 3. in this way be glad ( as a stranger in a strange country ) to s●nd home vpon euery occasion offering it selfe : send home thy prayers , thy daily desires , thy thoughts , thy meditations , thy praises , thy sacrifices , thy loue-tokens . and because some thing is to be done for thee at home now in thine absence , beseech christ thy best friend , to set forward thy businesse there , and to looke to thine occasions , lest all goe to wracke , by preparing a mansion for thee ; by making intercession for thee ; by sending out his spirit for thy direction and comfort , till thou returnest home vnto him ; eternall praises and thankes for such great fauours , so freely conferred vpon thee . 4. in this way be content if sometimes thou art weary , as one that goeth vp a steepe hill : if sometimes thou sighest and pantest in thy painefull travell , through a foule way , and stormie weather : let the tediousnesse of the way make thee desire the wayes end , and to couet to be at home with christ , which is best of all . but be sure in thy wearinesse thou sit not downe , much lesse looke backe with lots wi●e ; but presse hard forward to the make , as one resolued to goe through and perseuere to the end : considering that after an hill commeth a valley , after foule way commeth faire , and after a storme a faire shine and gleame againe : heauinesse may endure for a night , but ioy returneth in the morning . if wee haue neede of patience for a while , it is but to enioy the promises . if the sufferings for christ encrease , so shall also the comforts . and many are the troubles of the righteous , but the lord deliuereth them out of all . the end which crowneth all thy labour is worth all thy paines and patience . vse 5. seeing all the saints are strangers here as all our fathers haue beene : here are sundry grounds of comfort arising hence to beleeuers . 1. against the disgraces and open iniuries they perpetually sustaine from the hands of euill men , and the small fauour they finde in the world : for what can they looke for other , being strangers , but strange vsages and entertainments from the world ? if they were of the world , the world would loue them as her owne . euery corporation preferreth into offices her owne free men , and inhabitants ; and it were folly for a stranger passing but through , ●o expect those places , and preferments : he must rather cast to endure wrongs , where his worth is vnknowne , and expect no remedy or release at any of their hands ; but herein comfort himselfe that he hath credit , and can haue right in his owne countrey ; and if he were once at home , he should put vp no such wrongs and indignities . 2. against the troubles and oppressions of the saints of god in these heauie times of warres and bloudie persecutions ; in which the captaines of antichrist chase the godly from their seates , houses , estates , and countries , not suffering the doue of christ a rest for the sole of her foot . here is a ground of comfort : 1. that all the furie of the enemies , exiling and banishing the godly , can but make them strangers , and so were they before , wheresoeuer they dwelt in any place of the earth . it is no great addition of misery to banish him , that was in banishment before ; or to driue a man out of one strange place into another : he that is already a stranger vpon earth in affection , can easily become actually a stranger , if god call him vnto it . 2. when the enemies haue exercised all their rage , they cannot banish them out of gods countrey ; but they are strangers before god , who is equally present with them in one corner of the earth as well as in another , to protect them , to prouide for them , to pittie them , and guide them home to their owne countrey . 3. although the enemies would be endlesse in their rage against the saints : and were they to liue euer , they would euer nou●ish and exercise an immorttall wrath against the people of god , yet can they not inflict so much mischiefe on them as they desire : for besides that themselues are mortall , and besides the justice of god breaking quickly to peeces the roddes of his wrath , and casting them into the fire : the godly themselues are but strangers here , and of short continuance : so as , suppose their sufferings be sharpe , yet they be but short . the roddes of the wicked shall not alwayes lye vpon the lot of the righteous ( as they desire they should ) seeing the godly are strangers as well in time as in place , and themselues not continuing , their misery cannot be continuall . 3. in the many losses of these worldly and corruptible things , which take them to their wings , and flye from one master to another , aey meanes of warre , mortality , and many ? casualties : a christian hath comfort , that he being a stranger here , he hath no great estate to loose : some moueables , such as he carryeth along with him in his iourney , he may loose by the way , but his estate and inheritance is safe enough at home . nay , in that great and finall destruction of the whole world by the dreadfull fire of the last day ; when the heauens shall passe away with a noise , and the elements shal melt with heat , and the earth , with the workes that are ▪ therein shall be burnt vp . when all other men shall be loosers of all their whole estates , onely the godly ( because they are strangers here ) they shall escape all these things , and be no loosers at all . if some whole citie should be consumed by fire , when the whole multitude of inhabitants sustaine losse , and beggerie , by 〈◊〉 accident ; a stranger 〈…〉 but passing through the 〈…〉 and hath his estate and 〈…〉 elsewhere , he 〈…〉 at all : so the 〈…〉 in that day , 〈…〉 nor 〈…〉 who had no other portion but in this life . 4. as his estate is safe , so likewise is the person of the godly pilgrim : for he not being of the world , he shall not perish wi●h the world . it was happie for lot that hee was a stranger , and scorned as a stranger by the sodomites ; for when all they were scalded with a shower of fire and brimstone , the lord being mercifull vnto him , his person was in safetie . seuer thy selfe from the condition of sinfull men ; estrange thy selfe from the condition of sinnefull men : estrange thy selfe from their courses , walke as one deliuered from this euill world , if not yet in respect of place , yet in respect of new qualities ▪ thou shalt haue gods protection , and see the sa●uation of the lord , when all the wicked inhabitants of the earth shal● call for the hils to couer them , and the mountaines to fall vpon them , to hide them from the wrath of the lambe : for the great day of his wrath is come , and who can stand ? finis . a profitable memoriall of the conuersion , life , and death of mistris marie gvnter , set vp as a monument to be looked vpon both by protestants and papists . i could not better spend some part of the dais of my mourning for the losse of my deare wife , then in setting downe briefly some passages of her course and pilgrimage , that the happy memory of her graces and vertuous life might euer liue with me , both for incitation and imitation . and if my desires were strong to make them more publike for the direction of some others , i hope it will rather be charitably ascribed to the working and stirring of my affection towards her ashes , than to any vanitie of minde , or ostentation in her . besides , i am sure , that if a protestant had beene seduced from vs ( as shee was called out of popery ) and had liued and dyed so zealous in that religion , as shee did in this , the aduersaries would haue made their aduantage of it , and published the same as one of the miracles of their church . and i see not but it may be as lawfull for me , as it may proue profitable for others , to set downe the known truth concerning her ; that as shee was in her life , so also she may happily continue now after her death , an happy instrument of gods glory in earth , as i am assured shee is a vessell before him filled with his glory of heauen . this gracious woman was for birth a gentlewoman , but descended of popish parents , who dying in her infancy , shee was committed vnto the tuition of an old lady , honourable for her place , but a strong papist , who nousled and mis-led this orphan in popery , till shee came about foureteene yeeres of age ; at which time this lady died . upon which occasion , god ( hauing a mercifull purpose towards her conuersion ) by his good prouidence , brought her to the seruice of that religious and truly honourable lady , the countesse of leicester , who entertained her with more than ordinary respect , both because of her young yeares , as also because shee was allied to sir christopher blunt , then husband to the honourable countesse ; at whose request his lady had taken her into her care . to this honourable countesse shee came a most zealous papist , and resolute , as soone as possibly shee could apprehend a fit opportunity , to conuey her selfe beyond the seas , and become a nunne ; for she then thought that that was the surest and likeliest way to get heauen : which as shee had an earnest desire to attaine , so would shee take the nearest way which shee thought would bring her thither . but shee could not so closely carry her secret deuotions and intentions , but that by the carefull eye of her honourable lady , they were soone discouered , and not sooner discouered then wisely preuented ; for presently her lady tooke from her all her popish bookes , beades and images , and all such trumpery , and set a narrow watch ouer her , that shee might bee kept from her popish prayers , and not absent her selfe from the daily prayers of the family , which were religiously obserued : further , requiring her to reade those prayers that her honour daily vsed to have in her private chamber with her women . her ladiship also carefully preuented her from her popish company and counsel by word or writing , for neither might shee write nor receive any letter without the view and consent of her honour . shee also constrained her to be countable for the sermons which shee heard in the house , which were constantly two euery sabbath day , ( for the increase of the sound knowledge of god , which is the onely hammer of popery . ) and hereby shee in short time obtayned great ability to communicate to others the substance of those sermons which shee heard , the rather because it was constantly obserued by all the women in that honourable family , to come together after the last sermon , and make repetition of both . and this shee did as yet for feare , but still with this reseruation , that shee would keepe her heart for popery ; and trusted that god would bee merciful vnto her ( as naaman ) in this which shee did onely through feare and constraint . but god ( who in his owne time worketh in his owne meanes ) beganne to worke in her first a staggering in her old way ; for , when she saw the holy conuersation of that reverend preacher , master i. w. who was then chaplin to the countesse , shee began to perswade her selfe , that surely this mans godlinesse must needs bring him to heaven . and then the reverend respect of the man made her begin to give some better eare to his doctrine , to examine his proofes , and to reverence his ministry ; whereby in short time , it pleased god that shee was won to beleeve the truth , and renounce her former superstition and ignorance . and as it is the property of a true convert , being converted her selfe , she endeuoured the conversion of others , and was a great helpe and furtherance to the publique ministery that way : for this was a thing which that honourable familie tooke speciall knowledge of ; and there were many that had great cause to blesse god for her in that respect . now presently satan ( that dragon that watcheth to deuoure every man-child which shall be borne unto god ) begins to rage , and reach at her with strong and violent temptations : and first hee terrified her in that shee had sinned the sinne against the holy ghost , for shee had played the deepe dissembler ; and being in heart a papist , yet joyned with the protestants whom shee held for heretickes , and all this against her knowledge ▪ and conscience , and so fiercely and incessantly hee followed this temptation , as that shee was perswaded it was impossible that euer this sinne should or could be pardoned . and this temptation was pointed and sharpened with that dreadfull and foule suggestion of selfe murder , as if the remedy of the sin against the holy ghost , were to destroy ones selfe . while shee was thus long tossed & tumbled in these waues and billowes of satanicall suggestions , wherein she was so low cast and dejected ( still concealing her griefe ) as shee almost despaired of recovery ; it pleased god to direct that reverend preacher ( who was her father in christ , & whom shee ever after embraced with the most entire love of the most naturall childe ) to entreat of this sinne , and to shew what it was , and by whom and in what manner it was committed . to which doctrine shee diligently harkening , and by examination of it , and her selfe , finding that shee had not so sinned after illumination , nor with obstinate malice against god or his truth , ( which when shee was most superstitiously devoted , shee desired to finde out ) it pleased god to quiet her mind for that ; and so led her ouer that temptation . but satan that departed from our head , jesus christ , onely for a seaon , was not long away from the molestation of this his member , but returned and brought seuen worse spirits ( were it possible ) than before , and now his name may be legion ; for now hee would confound and oppresse her with multitudes of blasphemous thoughts , and doubts . now must shee beleeve there is no god : that the scriptures are not his word , but a pollicie : or if it were his word , who must interpret it ? or how could shee a silly woman get the vnderstanding of such deepe mysteries as are contained in the same ? besides , as shee was of mind that she was gottē out of one error , so she knew nothing but that shee was mis-led into another ; for , how could shee be sure that this was the truth which she now professed , seeing there are as many , or more learned men of the one opinion as of the other , and all of them maintaine their opinions by the scriptures . thus was shee vexed and exercised with armies of roving and unsetled conceits for five or six yeares together , till god , ( whom shee often sollicited for direction and assistance in the combat ) brought her to this resolution , that she would hold these conclusions , whatsoever disputes satan might weary her withall : that there was not onely a god in himselfe , but a god that was her god : and whatsoever opinions there were in the world , that there was but one truth , and that was to bee learned out of the scriptures ; and though there were much in the bible which shee did not understand , yet shee was perswaded , that if shee would diligently read and search the scriptures , with earnest prayer to god for a good understanding in them , shee should attaine thence a measure of knowledge , s●fficient to bring her to heaven ; and holding strongly these grounds , shee found the temptations waste away by degrees , and her selfe daily more strongly setled upon the foundation . neither was shee onely by the grace of god a conquerour in these temptations , but i may say with the apostle , in a manner more than a conquerour by them ; for , god ( who bringeth light out of darkenesse ) made these temptations a sweet seasoning of her whole life . by occasion of which , shee tyed her selfe to a strict course of godlinesse , and a constant practice of christian duties , which shee religiously observed even till her dying day . for first , that shee might be stablished in the truth , and confirmed against those former waverings and weakenesses , shee vowed , that god assisting her , shee would every yeare read over the whole bible in an ordinary course , which course shee constantly observed for the space of fifteene yeares together , beginning her taske upon her birth-day , and reading every day so many chapters as to bring it about iust with the yeare . by which exercise shee gained a great increase of knowledge , and no lesse strengthening of her faith ; for she did not read carelesly or negligently , but alwayes kept a note of what places she did not vnderstand , and would still bee inquiring the meaning of them , as shee met either with ministers , or such as she thought were able to informe her in the same . and her custome was euer before shee opened her bible , to send vp a short prayer vnto god , for the opening of her blinde eyes , to the vnderstanding of those sacred mysteries , that so they might bee as a lanthorne to guide her feet in the wayes of holinesse , vntill shee had attained her desired happinesse . and not herewith contented , as a good mary , she pondered the word of god in her heart ; for by her great industry in the scriptures , shee had gotten by heart many select chapters , and speciall psalmes ; and of euery booke of the scripture one choyce verse : all which shee weekly repeated in an order which shee propounded to her selfe : and being asked why shee was so laborious in getting and retaining those scriptures in memory ? her answer was , that shee knew not what daies of triall or persecution might come , wherein shee might be depriued of her bible , and other good bookes and helpes ; but so much of the scriptures as she could get into her heart shee knew no tyrants or enemies could bereaue or rob her of . ( god make thee that readest , and me that writeth this , so christianly prouident , as in these dayes of plenty to lay vp somewhat for the dayes of straitnesse and famine . ) secondly , from that time of her trouble shee resolued vpon daniels practice , wherein shee was also constant ; namely , besides the family duties , which were twice a day performed by the chaplin in that religious house in which shee liued till within one yeere of her death ; and besides the priuate prayers that shee daily read in her ladies bed-chamber , shee was thrice every day on her knees before god in secret , like a true worshipper , whose delight was to bee in gods presence . by meanes of which daily exercise , besides all other comfortable fruits , shee attained a singular sweet gift in prayer , whereby she could both strongly wrastle , and happily prevaile with god , whose grace suffereth himselfe to be ouercome with the prayers of his weake servants . and because she knew that religious fasting is the whet-stone of prayer , shee tyed her selfe to set apart six dayes in every yeare , wherein shee was extraordinarily humbled in fasting and prayer , for her owne sinnes , and the sinnes of the times . at all which times shee was in speciall manner earnest with the lord , that he would bee pleased further to reveale vnto her his whole truth , needfull for her salvation , and keepe her constant in the obedience thereof vnto the end . and because shee knew that the right and worthy receiuing of the sacraments affordeth a christian speciall strength , and much stabilitie in the course of godlinesse : as shee diligently apprehended that comfort when shee could conueniently receiue that sacrament ; so for many yeares shee had laid a band vpon her selfe , neuer to receiue it , but the day before to fit , and examine her selfe seriously , deeply humbling her selfe before the lord in fasting and prayer all the day long . thirdly , the trouble of her conscience , made her ever of a tender conscience : fearefull shee was of offending god and her owne conscience ; and watched her selfe narrowly ; and to keepe her selfe in awe ; for the space of fiue yeares before her death , shee kept a catalogue of her daily slips , and set downe euen the naughty thoughts which shee obserued in her selfe , that one day in euery weeke shee might extraordinarily humble her selfe for all the failings of that weeke , and this with such moderate abstinence as might best fit her weake body to humble and feruent prayer . and all these priuate religious duties , she performed so secretly , that none but her bosome friend knew of their performance . as shee was thus fearefull of sinnes present , and to come , so her conscience was tender in respect of sinnes past , as may appeare by this memorable instance ; whilest shee was a childe bred vp in the chamber of that old lady , shee was entised by lewd servants who fed her with figges , and other such toyes , fit to please children withall , to steale money out of the ladies cabinet which often stood open in her chamber , and which they knew shee had the fittest opportunity to doe of all other : whereunto her childishnesse giving way , shee found it not missed , and so continued it for seven yeares or thereabouts , without any great checke of conscience . but when the light of god came in , and made a priuy search in the heart ; and made her able to take her selfe with the fact ; now shee was ashamed and confounded in her selfe , and her stirred conscience gaue her no rest , nor could shee conceiue any hope of quiet , because shee saw shee had done that which shee could no way vndoe . if shee looked at the summe of mony taken and giuen away , she conceiued that by continuing in that course seuen yeares together , shee might haue wronged that lady thirty or forty pound . if she thought of restitution , she was no way able . thus shee carried the burthen of this sinne a long time , easing it as wel as she could with a resolute purpose , if ever god pleased to make her able , to make restitution to the heires of the deceased lady . and accordingly so she did . for when that honourable , and bountifull lady , whom shee long serued , gave her a large portion when shee bestowed her in marriage , she forthwith made choyce of a reverend minister , whom shee employed therein ( enjoyning him secrecie ) and because shee would be sure to make full restitution , shee delivered him sixty pounds , to tender vnto this ladies heire , as from a concealed servant of the ladies , who had vniustly taken it away from her . and when the gentleman returned tenne pounds of it againe , such was the tendernesse of her conscience , that she would receive none of it to her owne vse ; but gave it away to poore and pious persons and vses . and this childish errour , god turned to her good ; for in all the two and twenty yeares of her service unto that honourable lady , she never durst make vse of any thing that was vnder her charge , were it small or great , but set it downe in writing , and once every yeare did make it good , either in the kinde , or in some other thing which she bought for her ladiships vse . fourthly , the sense of her owne weaknesses and wants made her of a pittifull and charitable disposition towards the wants and miseries of others . shee had ever a large heart to the poore , especially the godly poore ; shee neuer did see or heare of any that were in want , but her heart did mourne if shee had not to releeve them , neither was her hand shut , for she did yearely lay aside a portion of money to the vttermost of her ability ( if not beyond ) for their releefe . thus she lived holily , happily , and desiredly : neither could so gracious a life be shut vp but by an answerable , that is , an happy death and dissolution , whereof i will adde but a few words , and so leaue her to her happinesse til we meet happily againe . true it is , that the life of a christian should be a continuall meditation of death , as it is a continuall motion to death : and such was the latter part especially of the life of this christian woman , who was of weake and sickly constitution many yeares before her death , which made her so much the more prepared for her last combat and sicknesse , which lasted ten weekes ; in all which time she certainely apprehended and expected her dissolution , it being the principall , and almost onely subject of her discourse , sixe moneths before it came . but thirty dayes before her departure , she finding her paines increasing , and growing very sharpe and tedious , shee spent an houres talke with me concerning her desire for the things of this life ; and hauing said what she purposed , shee thus concluded her speech : now , sweet heart , no more words betweene you and me of any worldly thing , onely let me earnestly request , and charge you , that as you see my weaknesse increase , you will not faile to assist me , and call on me to follow the lord with prayer and patience ; for , now i know , that satan will shew all his malice , because his time is but short against me , and hee will easily espy my weaknesse , and make his aduantage of it , and therefore now especially help me with your counsell , comfort , and prayers . in all the time of her sickenesse , our gracious god who as a fast friend standeth closest to his servants , when they haue most need of him , shewed his gracious presence with her , as in all other comfortable supplies answerable to that depth of distresse , so especially in hearing and answering her prayers , and desires of her heart . there were foure requests which we observed shee especially preferred vnto god in her sicknesse , and in none of them was denied . the first , that she might be armed with strength against satans assaults , which she expected would bee fierce and frequent ; from whom shee was mercifully freed ; for onely three dayes before her death , she began to be dejected in the sense of her owne dulnesse , and thereby began to call in question gods love towards her , and the truth of gods grace in her ; for said shee , were i the lords , why should not i lift vp my head now , seeing the time of my dissolution draweth on so neare ? but these complaints continued not above six houres , but she had much chearefulnesse and comfort againe , which she expressed , both in earnest and excellent prayers , ( wherein her gift was more then ordinary for her sexe ) as also in many chearefull thankes and prayses to god for his great mercy , for that he had now so chained satan at this time of her great weaknesse , that having beene formerly molested , and daily vexed with his assaults , for the space of above six yeares together , now he would not suffer him to rest on her with his malice above six houres . her second request was , that the lord would strengthen her with patience to endure all her paines to the end ; and herein she was as graciously heard as in the former , for although she was full of paines , and assaulted with many strong fits , in which no part was exempt from deadly paynes , and every of these fits of many houres continuance , yet was she never heard to vtter any word of impatience in her selfe , or discontent to any that were about her , and much lesse to charge god foolishly , in whose hands she was as the clay in the hand of the potter . her third request to god , was , that she might in all her sorrowes be still supported with some sense of his love ; and with the assurance of the pardon of all her sinnes . and that god was comfortably found of her in this request , was very apparant in her joyfull expectation of death ; the time whereof she truly foretold five dayes before it came ; and as this time approached , her joy increased ; so as she was able to comfort her mournfull husband and friends , saying ; mourne not for me , but for your selues , for i shall very shortly be more happy than the wishes of your hearts can make me , and therefore cease your mourning , and helpe me thither by your prayers as fast as you can . her fourth request was , that she might have her memory continued unto the last ▪ that so by no idle , or light speech , she might dishonour god , or bring scandall o● her profession ; for she said , if i through paine or want of sleepe ( which she much wanted ) should haue any foolish or idletalke , i know what the speech of the world vseth to be ; this is the end of all your precise folke , they die mad , or not themselues , &c. and as she prayed , god gaue her her memory to the last gaspe , that she dyed praying ; for a little before her departure , she called vs that were about her , and hasted to prayer , for now ( said she ) i shall be gone presently : ( which words we then beleeued not ) but prayer being ended , she said with more strength than she had spoken any thing foure houres before , amen , amen . into thy hands , o lord , i commend my spirit . lord jesus haue mercy on me , and receiue my soule . and thus with her last breath and words , her soule was carried into abrahams bosome in the heavens , to which her eyes and hands were lifted . this was the life and death of this sweet saint , as it was observed and now faithfully witnessed by her mournfull husband , who wisheth both his life and latter end like vnto hers . finis . a glasse for gentlewomen to dresse themselues by . by thomas taylor , doctor in diuinity , and late preacher of aldermanberry in london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . 1633. a glasse for gentlewomen to dresse themselues by . because i know that sundry women fearing god faile in the matter of their attire and ornament , because they want direction ▪ which might lead their consciences in stead of the common errour of riotous times : and because it is requisite that all that professe the name of god , should bee more carefull of adorning their profession , than their persons : i haue here set downe a few briefe directions in generall for their helpe that are willing to be ruled by god and his word ; and are more desirous to approue themselues vnto him , than to please themselues , or others , with his high displeasure . i. first then , such must know , that the practice of godlinesse depriueth no person of the good creatures of god , neither for the necessary , nor delightfull fruition of them , ( for , it onely giueth right , and liberty in them ) but it ordereth the vse of them , and the vsers of them ; and setteth them in the due place of their goodnesse , wherein onely they are beautifull and lawful . rebecca , a woman fearing god , wore ornaments . so ioseph and mordecay , ester 8. 2. and daniel 5. 29. ii. know , that we are not at our owne hand in the vse of outward ornaments , but vnder rule and appointment . god prescribes women how to dresse their heads , 1 pet. 3. 3. and taketh order for the habit of the body , and findeth fault with the dressings of the daughters of sion , isay 3. and threatning the princes and kings children cloathed with strange apparell , zeph. 1. 8. speaketh to our gallants that build towers vpon their heads , or erect them as with large hornes , or any way take vp an vnlimited liberty in their dresses , with some speciall vanity , and offence , for such dressing of the haire , the lord threatneth the dainty women with baldnesse and shame , isa. 3. iii. such must know , that as the kingdome of god standeth not in any of these outward things , so they must not bee suffered to hinder the kingdome of god in our selues or others : and though they being things so indifferent in themselues , as they commend vs not to god ; yet in the vse of them all , wee must exercise certaine vertues in which wee must be acceptable to god ; and auoyd such vices in the abusing of them , as will else discommend vs before him . for suppose they be things in their nature neither good nor euill , neither commanded nor forbidden ; as , whether i should weare cloth or leather , whether a plaine band or a ruffe , whether single or double , whether white or yellow ; yet in the vse of any of these outward and indifferent things , my action is either good or euill , according to my exercise of vertue or vice in it . neither can any thing be so indifferent in it selfe , but it may become euill and sinne in me many wayes : as , 1. by my election and choyce of it without assurance of my liberty in christ , or with doubting whether i doe well in vsing it , or no. 2. by my intention , which may be corrupt and vicious in my selfe , and preiudiciall to others . 3. by many accidentary euents : as , if others bee by my vse of lawfull and outward liberties occasioned to sinne , or thrust forward in carnal licentiousnesse . all which i rather propound to be wisely considered for the remouing of that common obiection and conceit , that the things are not great , and god cares not so much for the dressing of the body , so i keepe my heart to him and giue him content in my soule . as if these persons conceiued , that the body is not the lords as well as the soule , or that that soule can bee gods , when the diuell hath the dressing of the body . iv. we must know , that although the word of god af●ord not particular directions for euery particular habit and artire , yet we may not thinke it a defectiue rule , or short and wanting to guide vs euen in the least or lowest action of our liues : because it supplyeth vs with many generall rul●s , to all which wee must reduce euery particular action of common life , for the allowance or refusall of it . and therefore for the help of such as are teachable , i thought it might be profitable to apply vnto those generals , and bring to their triall , this particular of habits , and attires ; vnto which , while they are squared , none haue so much right to vse them as women fearing god : but if they depart from those rules , they are not so vnseemely in any , as in them . the generall rules are these , reduced to foure heads . 1. some concerne god : 2. some our selues : 3. some our brethren : 4. some the ornament it selfe . for vnto all these wee must haue respect euen in our attires and ornaments . i. in respect of god , we must attend three rules : 1. the first concerneth our warrant , and is this : no ornament must be vsed , but by warrant and leaue from god. our warrant is from the word ; our loaue is by prayer : the rule for both is expresse , 1 tim. 4. 5. euery creature of god is good , sanctified by the word of god and prayer . whence it followeth , that whatsoeuer ornament , attire , or fashion , is not warranted to the heart by some part of the word , the ground of faith , or for which it cannot send vp a prayer of faith for gods blessing vpon it : that cannot be warrantable to a godly heart . which of our gallants , in their strange fashions , ponder that of the apostle , whatsoeuer ye doe in word or deed , doe all in the name of christ : that is , 1. by the warrant of his word . 2. with inuocation of god in the name of christ. 2. the second rule concerning god must looke to the right end , namely , no ornament or attire of any fashion or colour may bee vsed till the heart be assured that this be the proper end , that in adorning the body , it honour god. 1 cor. 10. 31. whether yee eat or drinke , or whatsoeuer ye doe , doe all to the glory of god. the word whatsoeuer , being a word of vniuersality , fetcheth in the smallest action of life , in which we are bound chi●fly and principally to intend , and set vp the glory of god , for which end hee created not our selues onely , but all his workes , first to himselfe , and then for vs. whence it followeth , that whatsoeuer fashion , attire , or ornament doth spot or staine the glory of god , the gospell of god , or our holy profession , that is vnwarrantable and vnlawfull . 3. the third rule concerning god , is , that no ornament may be vsed to correct gods workemanship , which euen a skilfull artificer would take il at any mans hands . it is true , a woman may nourish her haire , for it is her glory ; and may seemely adorne her selfe with her owne , for so was the church in christs eyes ; yea , and in want of their owne , if for seemelinesse they borrow of oothers , it may be excused ( so modesty be not exceeded : ) but of very wantonnesse or pride to dislike their owne , or to affect such ornament of strange haire as their naturall and proper haire will not reach vnto , argueth vanity and discontentment with the worke of god , saying vnto god , why hast thou made me thus , or why hast thou made my haire of this colour , and not of that ? and much more to grow out of liking with gods workmanship on their faces , and by painting to refine them to their own fancies , is an immodest sinne condemned in whorish iezabel . we deny not but it is lawfull to couer a blemish , or hide an hurt or deformity in seemly manner : but by defacing gods workmanship , and by stamping pride on their faces by painting and colours , can by no colour be warranted . say not , it is custome ; for all custome must bee ruled by the word of christ , who said , i am truth ; and not , i am custome . nor say , i must bee handsome and comely , and therefore i may ; for this is but to couer pride vnder this pretence . neither say , i am young , and may take liberty ; for young men and women must be sober as well as other . nor say , i must please my husband . true ; but it must bee in the lord , and in things honest and lawfull . or can it please any husband , to come before him in a visard , a borrowed and adulterate face and fashion ? ii. the second sort of rules respecting our selues , are fiue . 1. no ornament or attire may be worne , till the heart be resolued that it will bee fitting and pleasing to the holy ghost , whose temple the body of euery beleeuer is . 1 cor. 6. 19. know yee not that your bodies are the temples of the holy ghost ? now because this holy spirit cannot take pleasure in any ornament but such as becommeth holinesse , neither indeed can any other beseeme this temple ; therefore all good christians will make conscience of what they offer to adorne this temple withall , and be sure it be no light , strange , odde , or swaggering fashion or attire , taken from light and wanton persons , that they present the blessed spirit of god with , for the beautifying of his temple . and besides , seeing euery beleeuer hath put on christ as a garment , rom. 13 , 14. it will be the wisedome of euery christian to see that his ornament be sutable to his apparell , that neither his ornament shame his suit , nor his suit disgrace his ornament . euery thing in a christian , from a christian , on a christian , or about him , should sauour of christ , and expresse him . be sure that thy ornament suit with the same minde that was in iesus christ. 2. no ornament may be vsed with affection , or affectation . 1 pet. 3. 3. the apostle forbiddeth broydred haire : and 1 tim. 2. 9. he forbiddeth not that only , but gold , and pearles , and costly apparell . which wee must not vnderstand as if hee simply and absolutely did forbid and condemne the wearing of gold , or chaines , rings , bracelets , billimen●s , spangles , and the like : but the thing forbidden , is the affecting and study of these things . when women ( for to those he writeth in both places , as being more impotently carried away with this vanity than the other sexe ) not onely take pleasure in outward ornament , but study brauerie , and striue to be as braue , or beyond others , at least not behinde them in vaine and new-come fashions , which is a signe of a sluggish and delicate minde , giuen vp to the delights of the flesh , and farre from mortification . our lord , in matth. 6. 28. allowes not christians to bestow their thoughts on apparel which is more needfull than ornament . and his apostle commands vs to vse the most necessary things as not vsing them , 1 cor. 7. 31. then must wee restraine our selues euen in lawfull liberties , when wee finde our selues prone to bee brought vnder the power of any of them , as 1 cor. 6. 12. 3. no ornament or habit may be worne against shamefastnestnesse and modesty . 1 tim. 2. 9. the women must array themselues in comely apparell , with shamefastnesse and modesty . we know , that since the fall , nakednesse is a shamefull thing , and sinne hath cast shame on euery part , and calleth for a couer ouer al but for necessity ; and garments were ordained to hide nakednesse , not to display or discouer it . and me thinks it cannot stand either with religion , or modesty , or with the shamefastnesse of that sex , so to attire themselues , as to display their naked breasts , and some somewhat lower ; or bare their armes beyond that which is fit for euery one to behold . i cannot enter into the heart to iudge any : but i much feare whether they are , or haue euer beene deiected with a deepe sense of their soules nakednesse , and therewith ashamed and confounded before god , that are not ashamed to vncouer their bodily nakednesse ( beyond that which is comely ) before men . 4. no ornament or attire may be vsed to the impeachment of our good name , which is better than the most precious oyntment , or ornament ▪ as if it carry a brand of pride , wantonnesse , lightnesse , or inconstancy , or a note to bee an inuenter or follower of new and strange fashions : whereas the apostle would haue the outward habit and attire expresse the feare of god which they professe , 1 tim. 2. 10. and would haue women to bewray the hidden man of the heart in all their outward attires , 1 pet. 3. that is , the new creature , and diuine nature , which is hid and seated within , but shewed forth in vertuous behauiour , and sober carriage . but alas , how doe they prouide for their reputation , that ( as chrysostome complaineth of some women in his time ) so lightly and wantonly tire themselues , that when they come into the church or oratory , they seeme rather to come into dance than to pray . and the euill is greater , that the hurt falleth not onely on their owne names , but on the name of god also . 5. no ornament or attire may bee vsed to the wasting of our outward estate , or the abuse of gods blessing in riot or prodigalitie , or the disabling vs from being helpfull to others . the reason is , because wee sit not in our owne , but are stewards of these things , and must bee countable how we expend them . the godly heart must bee sure therefore to lay out nothing for attires , or fashions , but that which it may comfortably bring in accounts vnto god. besides , the word of god layeth necessary iniunctions vpon vs to doe good , and distribute to the necessities of the saints ; to be rich in good workes , thereby both to testifie the truth of our faith , as also to be furthering our owne reckoning . now what an vnanswerable ouersight were it , by excesse and superfluity in things ( comparatiuely ) vnnecessary , to disable our selues for so necessary duties , and preuent our selues of so large and comfortable retribution , iii. now follow the rules concerning our brethren . 1 , no ornament or fashion may be vsed to offend our christian brother . rom. 14. 21. it is not good to doe any thing ( suppose it more necessary than attires ) with offending the weake brother . if the heart suspect or discerne , that this or that attire may or doe offend any christian ; if the iust cause of the offence rise not out of the thing which may be allowable enough , but out of his weaknesse that takes the offence , the precept of the apostle bindeth it , to tender the weaknesse of his brother , and now to forbeare his or her lawfull libertie ; and vpon very good and grounded reason . 1. because charitie is better than outward ornament . 2. the nourishing of our brothers faith , is farre more precious than the nourishing of out owne flesh . 3. the edification of our brother is to be preferred before our owne pleasure . so , as a conscience well informed will bee very tender to offend a weake brother by vndue and vntimely vse of his liberty , although himselfe bee perswaded well of it . 2. no ornament , atire , habit , or fashion , may bee vsed to the strengthning of any vaine minds in their new-fangled and strange guizes . rom. 12. 2. and fashion not your selues to this world . a godly minde may not like , or be like vaine-minded persons i● their fashions , forme , and courses ; no not so much as enter into their way , prou. 4. 17. nor bee companions with them in any of their works of darknesse , eph. 5. 7. now as it will bee a sorry plea for thyselfe in thine account to say , i thought i might doe this or that , because i saw some before me whom i thought well of ; so will it iustly increase thy iudgement , that thou hast by thy practise strengthned the hand of sinners , and harde●ed them in their sinne , whom by thy sober and seemely carriage thou shouldest haue actually and really reproued ▪ yea , and in that rule of the apostle , 1 cor. 14. 26. lot all things be done to edification , thou art cast as guiltie , who hast destroyed him by thy example , whom thou shouldest haue edified . 3. no ornament or attire may be vsed , which may become either a share to our selues or others . there are some habits framed to draw ▪ yes , to get louers , and to occasion vnlawfull desires . the daughters of sarah detest such whorish habits , and are carefull that by nothing about them any eye or heart may bee entangled . their endeuour is not to auoyd onely apparent euils , but appearances of euill . to discouer by our habits some naked parts , as many doe , is a danger of temptation to many beholders . and as in the law , hee that digged a pit and left it vncouered , must answer for the oxe , or asse , or beast that fell into it : so here ; although they are beasts that fall into the pit of lust vpon such spectacles , yet are they not free , that couered not the pit . neither will it excuse , to say , but i intend no such thing by my habit ; for if thou knowest it may bee an occasion of mouing euill lusts , and doest not preuent the occasion , thou art blame-worthy as the first in that sinne . thou hast filled a cup of poyson to the beholder , although there be none to drinke it , saith chrysostome . iv. now followes the last ranke of rules , concerning the ornaments or attires themselues . 1. no outward ornameut or habit may be vsed vpon the bodie , which is seuered from the inward ornament of grace vpon the soule . the apostles no where mention this argument , but they commend this to the chiefe care of christian women , to bee more sollicitous and curious in adorning the soule with grace , than the body with gay clothing : and plainly teach that the true ornament of a christian woman , is her sanctification , which beautifieth the hidden man before god. this is the ornament for her head , and chaynes for her necke . this is the borders of gold , and studs of siluer , which make her comely in the eye of christ , cant. 1. 10 , 11. yea , this is her grace among men , pro. 31. 25. and when savour shall proue deceitfull , aad beauty to be vanity , then shal a woman fearing the lord , be praysed . all ornaments of nature , all artificiall colours and couers are but filthinesse , where this is wanting . see prou. 11. 12. a iewell of gold in a swines snout , is a beautifull woman without inward comelinesse . seuer this from outward ornament ; and though shee may please her selfe a time in her conceit of brauery ; i shall assure her , shee shall haue no reioycing in heart , no hope in death , no ioy in god , no boldnesse in iudgement . take the counsell of christ in time , reu. 3. 18. i counsel thee to buy of me white garments , &c. 2. no ornament or attire must be worne against the iudgment and example of the modest , frugall , and graue persons of our owne ranke . phil. 49 , wee must thinke and doe whatsoeuer things pertaine to good report , and whatsoeuer things haue any vertue or praise in them . now to imitate the most modest , sober , and vertuous of our ranke , is vertuous , and prayse-worthy , and of good report : whereas to inuentors of euill fashions , or imitators of light , wanton , garish , or proud persons , in their proud or fantasticall fashions , brings a iust blot vpon the person , and a gash into the name and repu●ation , which will no● easily bee healed . and how iust is it , that such as will pride themselues , and glory in themselues , against the glory of iesus christ , and the gospell of christ which they professe , should meet with shame and contempt amongst men of sound iudgement , and be sent away with a little contemptuous flattery onely of such wantons as themselues ? 3. no ornament must be vsed which is not as well expedient as lawfull . 1 cor. 10. 23. all things ( meaning things indifferent ) are lawfull for mee , but all things are not expedient . euen such things as are lawfull , may be inexpedient for a meane estate and condition , whether it bee in degree , or in ability . what an inconuenient excesse is it , to weare gold for ornament , when they want siluer for necessaries : now to weare iewels for pride , and then pawne them for need ; to rufflle it in silkes , when they can scarce pay for cloth ; to make an idle shew and ostentation of abundance , when indeed they are in great wants ? is it fit for such to follow fashions ? no , but as we must eat according to that with which the lord hath blessed vs ; so must we also in our attire and habits . the lord hath called such persons to fr●gality and thriftinesse , and to suit their cloathes and ornrments to their present estate . euen a ciuill wise man will fit his minde to his estate , if his estate be not fitted to his mind . besides , costly ornaments fit not euery degree that are able . as it was a disorder for nabal to keep ● feast like a kings , ( although he was able ) so in attires and ornaments , for meane persons to suit themselues with great personages , breeds a great deformity , and lets in a confusion in degrees , and a neglect of distinction of persons , offices , and dignities , which the god of order hath set amongst men . adde hereunto , that such things as are lawfull , may be iuconuenient at some times . it was noted riotous in the glutton , that hee went in purple , and fared deliciously ●uery day . there bee wedding garments for times of ioy and feasting ; but some times are mournfull , and call for mouruing garments , iohn 3. and dan. 9. 3. it is more than inconuenient to be in pompe , excesse , and delicacie , when there should be weeping , humility , fasting , and renting of hearts and garments . i trust godly women will be content by looking vpon the afflicted estate of the church of god euery where at this day , to restraine themselues in their excesses in their lawfull liberties , and follow the lord calling them to consider the afflictions of ioseph . finis . a short introdvction to the worthy receiuing of the sacrament of the lords supper . by thomas taylor , doctor in diuinity , and late preacher in aldermanbury church , london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . 1633. a short introduction to the sacrament of the lords supper . question . why are you called a christian ? ans. i am so called of christ , to whom i am knit as a member of his body . q. what is the means of this vnion betweene christ and the christian ? a. the meanes is twofold . 1. on gods part , the blessed spirit of god. 2. on mans part , the excellent gift of sauing faith , ioh. 6. 35. q. how is this faith wr●ught in vs ? a. by the ordinary way of preaching the word . q how is it strengthened ? a. both by the same word preached , and by the worthy receiuing of the sacraments . q. what is a sacrament ? a. an ordinance of god , by which christ and his sauing graces are by certaine eternall rites signed , sealed , and exhibited to beleeuers . q. how many sacraments bee there ? a. two , baptisme and the lords supper . q. must none receiue the sacrament of the supper but baptized persons ? a. no ; because , 1. the same couenant is solemnly renewed and ratifi●d in the supper which was made in baptisme . 2. none can grow vp into the church that are not borne into it . 3. no vncircumcised person might bee admitted to the passeouer . q. in the supper of the lord , what must you specially consider ? a. two things : 1. the signes or outward elements . 2. the signs by them signified , which are , inward , spirituall . q. what are the signes or elements ? a. bread and wine . q. why did christ make choyce of both these ? a. to shew , that in himselfe is all sufficiency of grace and spirituall nourishment : for bread strengthens the heart , and wine makes the countenance glad . q. what are the things signified by them ? a. the body & blood of christ , the true & only food of the soule . q. is the bread and wine turned into the very body & blood of christ ? a. no , for then the signs were abolished , & so no sacrament remained . q. but are they the ●ame they were ? a. they are changed , but ●o● in substance , but onely in end & vse . q. but doe these elements make a sacrament ? a. no , vnlesse they be administred and receiued according to christs institution . q. when are they vsed according to christs institution ? a. this vse standeth , 1. in the obseruation of the requisite actions about them . 2. in application of them according to their proper significations . q. what be the requisite actions about the elements ? a. they be either the actions of the minister or receiuer . q. which be the actions of the minister ? a. the same which our lord obserued in the first institution ; and they be ●oure , and all of signification . q. what is the first ? a. separation or taking the bread and wine . q. what doth this action signifie ? a ▪ an action of god the father , whereby he hath from all eternity seperated & taken from the common masse of mankinde , iesus christ , to the high office of mediation . q. what is the second action of the minister ? a. sanctification or blessing of the elements : as christ , when he had taken them , gaue thankes , or blessed them . q. what is it to blesse the elements ? a. to consecrate the bread & wine for this spirituall banquet . q. how are they sanctified ? a. euery creature of god is sanctified by word and prayer . q , what word is this ? a. the word of institution , declaring the will of god touching those signes , as also of commandement so to vse them . q. what is this prayer ? a. it is both petition for blessing of these signs in this holy vse , as also thankesgiuing for gods vnspeakable loue in ordaining his deare sonne to bee a sacrifice for our sinne . q. what doth this action signifie ? a. another solemne action of god the father , whereby he actually sent in fulnesse of time his beloued sonne , with fulnesse of gifts aboue all measure to worke the great worke of our redemption . q. what is the third action of the minister ? a. to breake the bread , and poure out the wine . q. what doth it signifie ? a. the breaking of his blessed body , and the shedding of his precious bloud , which is the most bitter passion and death of christ. q. what is the fourth action of the minister ? a. the distribution and deliuery of both bread and wine . q. what doth that signifie ? a. a solemne action of god , whereby he offereth iesus christ vnto all , and giueth him and all his benefits vnto beleeuers . q. now tell me what are the requisite actions of receiuers ? a. the same which the disciples obserued in the first institutiō . q. which were they ? a. they were two : 1. the taking of bread and wine . 2. the eating and drinking of them . q. what doth the taking of them signifie ? a. an inward action of the soule , whereby the faith of our hearts , as the hand of our soules , apprehendeth and receiueth christ for our spirituall food and nourishment . q. what doth the other action of eating and drinking signifie ? a. our neere vnion with christ , when by the faith of our soules we apply him so straightly to our selues , that we become flesh of his flesh , and bone of his bone , euen as the bread and wine become one with our substance . q. you said that all these actions must not onely be duly obserued , but applied also according to their significations . a. yea , and this must hold the mind intent through the whole action of receiuing the sacrament , in vniting of the signes & actions , with the things signified by them . q. how may we doe this ? a. in all the actions of the minister ▪ i must conceiue the actions of god mentioned before ; and in my owne actions receiuing , i must conceiue the inward actions of my owne faith . q. this indeed seemes most necessary in the act of receiuing , and therefore explaine it first in the actions of the minister . a. 1. when i see the minister take the bread and wine , i must conceiue an action of god , taking & setting apart his son from the masse of mankinde , to be the redeemer & sauior of the world , and my selfe in particular . 2. when i heare him blesse the bread and wine , i must conceiue god the father sanctifying his son with all gifts and graces , aboue all men and angels , needfull for the greet worke of redemption of sinners , and of my selfe in speciall the chiefest of them . 3. when i see him breake the bread and powre out the wine , i must conceiue that action of god , breaking his sonne to peeces , with the infinite weight of wrath and curse due to my sinnes as well as any others . 4. when i see him distribute these signes ; i must conceiue that action of god , offering christ and saluation to euery one , vpon condition of faith and repentance ; and exhibiting and giuing him to the saith of my owne heart . q. and what must you conceiue in the actions of beleeuing ? a. 1. in taking of the bread and wine , i must conceiue the hand of my faith now reaching out it selfe to apprehend christ and all his benefits to my selfe in particular . 2. in my eating and drinking , i must striue to feele the power of my vnion with christ , strengthening and renewing my soule with new life of grace , & power of godlinesse , as the food doth , applied to an healthfull body . q. what must euery receiuer doe before the sacrament ? a. eueryone must prepare himselfe . q. why must euery one prepare himselfe ? a. 1. in obedience to gods commandements , 2 cor. 11. 8. 2. to auoid the danger of being guilty of the body and blood of christ , as the vnworthy receiuer is , ve . 19. 3. we must not be hasty with our feet here , no more than in the hearing of the word , seeing christ is here more fully offered , and to moe senses , eccles. 4. 7. 4. by the example of the saints . psal. 26. i will wash my hands in innocency , and so compasse thy altar . also according to their ordinary preparation before the pasteouer , 2 chron. 35. 6. q. how must euery one prepare himselfe ? a , by examining himselfe in his 1. knowledge . 2. faith. 3. repentance . 4. charity . q. why must euery one examine his knowledge ? a. 1. because without knowledge the mind is not good , pro. 19. 2. 2. the setting of a seale argueth the agreement and entrance into a couenant formerly made and vnderstood . 3. monuments to helpe the memory imply knowledge , for memory is onely of things knowne . q. how must he examine his knowledge ? a. whether he haue a cōpetent measure of knowledge , both 1. in generall , concerning god , in his nature & persons ; and concerning himselfe , both as he was in the state of disobedience , and as now he is in the couenant of grace 2. in special , concerning the matter , vse , & fruit of this sacaament . q. why must euery one try his faith ▪ a. 1. because without f●ith there is no pleasing of god in any thing , heb. 11. 2. 2. as the word audible , so this visible word is vnprofitable , vnlesse it be mingled with faith : heb. 4. 2. 3. christ is receiued only by the hand of faith , ioh. 1. 12. and a man receiues no more thā he beleeues q. how may he try his faith ? a. 1. whether he beleeue saluation in christ alone & no other , and whether he rest himself wholly vpon the free mercy of god , & ful merits of christ , disclaiming all that is in himselfe or any other . 2. if he haue peace of conscience by the testimony of the spirit , that his sins are pardoned , rom. 5. 1. 3. if he haue hungri● & striuing , without security or ●esumption , for a further sense 〈◊〉 measure of faith : for the least degree of sound faith longeth for more . q. why must euery man examine his repentance ? a. 1. because as the passe-ouer was eaten with sowre hearbs , so must our new passe-ouer with godly sorrow , exod. 12. 8. 2. in the sacrament of the supper we come to look vpon him whom we haue pierced , & must therfore mourne , zach. 12. 10. 3. the renuing of our couenant in this sacrament is nothing but a returning vnto god againe , from whom wee haue departed by our sinnes . q. how may a man examine his repentance ? a. 1. whether he be rightly affected to his sin , & be wrought to a 1. knowledge and acknowledgment of his sin and misery . 2. sensible sorrow and deepe griefe for 〈◊〉 according to god. 3. dete●●ion of all former sinnes , espec●●lly those that haue beene most famili●r and delightful vnto him . 2. whether he finde a thorow purpose of change of life , and the beginning of new obedience . q. what are the signes of this new obedience ? a. they be foure : 1. sound obedience is free , not forced . 2. t is sincere , not fained . 3. it is vniuersall to the whole law of god , not partiall to some few commandements . 4 ▪ it is constant and perpetuall , not temporary or by starts . q. why must euery man examine his charity ? a. 1. because faith , which is here specially required , worketh by loue , gal. 5. 7. 2. christ commandeth to leaue the gift at the altar , and be first reconciled to our brother , mat. 5. 23 3. this sacrament signifieth not onely our vnion with christ our head by faith : but our communion also with the members by loue . as many graines make but one bread , and many grapes one vine ; so many beleeuers eat but one bread , and drinke but one cup , to signifie the strait vnion among themselus , 1 cor. 10. 17. q. how may a man examine his charity ? a. 1. whether he loue all , and malice none . 2. whether he seek peace with all , and study to keepe the bond of loue . 3. whether he forgiue his enemies , as god in christ hath forgiuen him . 4. whether in his heart he loue the church of god , and testifie it to his power . q. now what must a man do after the sacrament ? a : he must , 1. thankfully shew forth the lords death , & walk worthy of christ. 2. obserue himselfe whether he haue receiued increase of grace , and strength against sin , and whether he haue added any thing to his repētance & obediēce . q. what if he finde he haue not so done ? a. 1. he must examine his examination , and suspect his vnpreparednes , weaknes of faith , security . 2. seeke out and hunt out some secret lusts which resist gods ordinance , bewaile and confesse his sin , and hartily desire forgiuenesse . 3 pray earnestly to find the sweet fruit of the sacrament , euen the strength & cōfort which attendeth the worthy receiuing the sacramēt q. what if a man find he hath receiued this comfort from the sacrament ? a. he must , 1. be the more thankfull to god. 2. loue god so much the more . 3. frequent the sacrament more often , & more cheerefully . finis . notes, typically marginal, from the original text notes for div a13561-e310 pro. 30. 10 isa. 40 ▪ 15 , 3 ihh. 4. psa. 127. 5. pro. 31. 21. pro. 31. 30 notes for div a13561-e650 the scope of this parable . foure parts of the text. what the kingdome of heauen is not . what it is , 1. why a kingdome 3. reasons why of heauen . what is meant by the pearle good things of the gospel resemble a pearle in fiue things 1. in value and worth 2. in rarenesse . 1 cor. 1. 23 reu. 1. 5. 3 for hidden vertue ▪ rom. 1. 16. foure qualities of a ric● pearl ▪ 1. brightnesse . 2. firmnes ▪ 3. greatnesse . 4. roundnesse . 2. cor. 1 ▪ 2 2 tim 3. last . 5. for the effects , which are three . 1. to inrich . 2. to adorne . thirdly ; to cure & comfort . psa. 119. 92 vse 1. vse 2. place our riches in this pearle 1. the excellency of this pearle aboue all other in fiue things ioh. 6. 68. vse 3. do for the gospell as men do for peat●es . 1. painfulnesse to procure it . 2. carfully locke it up in thy surest chest . vse 4. comfort to poore christians who the merchant is . seuen differences betweene ciuill and spirituall merchandizing . 1. persons : fourthly , effects . fifthly , meanes . 6 circumstances . 1. of time the similitude and resēblance betweene earthly and heauenly trading , standeth in fiue things 1 in greatnesse of the commodities . l●k . 10. 4● . psal. 4. 6. luk. 18. 8. phil. 3. 8. 2 in the skill of the commodity . 3. in conferring of their commodities . 4. the earnest desire of increasing their estate of both . pro. 8. 34. non minor est virtus , quam quaerere , parta ●neri . vse 1. merchants and monks very different . phlitic . 1. ossic. 1 : non nobis nati sumus , sed partem patria , partem parentes , & ● . paulum sepultae distat inertiae celata virtus . vse 2. imitate wise merchants in three things . eccl 5. 9. vse 3. the poorest christian is a very rich merchant . vse 4. part not from the pearl once gotten . three maine actions of a wise merchant . foelix negotiator qui nouit quaerere non nociua vt ambitiosi , non inutilia vt curiosi , sed salubria , vt sancti . quest. sol. doct. onely the godly and all the yare seekers of the pearle . reas. 1. psal. 143. 6 reas. 2. reas. 3. pro. 2. 4. reas. 4. obiect . sol. fiue conditions of right seeking the pearle . 1 affectionately . 2. wisely in the likely place of finding . cant. 1. 7. ● princi●ally . 4. humbly 5. constantly . vse 1. vse 2 , 2 5. motiues to prouok vs earnestly to seeke after grace heb. 2. 3. doct. 1. seekers of grace shal finde it . reas. 1. mat. 7. 11. rea. 2. reas. 3. obiect . sol. note . obiect . sol. 6. sorts of seekers amisse : 2 cer. 12. 7 the best seekers find but in small me●sure in 〈◊〉 life and why . eccles. 5 ▪ 9 ▪ vse 2. obiect . sol. obiect . sol. vse 3. grace not found b●cause not sought . non deficit dantis miscricordia . 〈…〉 vse 4. 5. notes of one that by seeking hath found the pea●●● the third action of the merchant . 1. vadit ad forum spiritualium per effectum . 2. vend●t omnia per aff●ctum & contemptum terrenorum 3. emit per conatum & desiderium aeternorum . mat. 1● . 25 obiect . sol. wealth in foure cases to be renounced . heb. 11. 25 1 cor 7. 3. esa. 55. 1. the christian man resembleth a buyer in 4 ▪ things . doct. 1. a wise christian will part with al before hee part with ch●ist . acts 20. reas. 1. vse 1. mal. 3. 14. vse 2. many who think they haue the pearle , deceiued . vse 3. obiect . 5. notes of a man that hath purchased the pearle . luk. 10. 20. th●se sermons were preached on seueral faire daies pro. 17. 16. notes for div a13561-e6800 verse 3. verse 7. verse 8. verse 10. quis dubi tat q●od hie psaltes posu 〈◊〉 gnimca , tecum , idem esse quod liphneca , id est , ocrum te buc●r . psal. 58. 3 psal. 16. 8. exo. 22. 11 leui. 19. 33 deu. 10. 19. verse 13. iob 10. 21. meaning . 1. what is this stranger . 2 sam 21. 23. peregrina ti●ad imagines nulla funt ante 600. a●nos a christo nato perk. prob. leu 25. 23. heb 11. 13 14 heb. 11. 9. doct. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephe. 2. 19 commorandi deuers●rium , non habita● di cicero do senect . heb. 13 14 psal. 15● ▪ 1● 2 pet. 1. 13 iob. 4. 19. col 3. 10. iob 27. 21 ▪ iob 33. 20. phil. 3. 19. christian sob●iety in 1 ▪ affecting . heb. 11. 14 ier. 45. 5. 2. enioying . 3. vsing the world . 1 cor. 7. 31 psal. 17. 14 ●oh . 14. 4. heb. 11. 26. veis . 35. nu●ee●'a est transibis : 2 cor 10 ▪ 3 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r●u . 21. 2. mat. 6. 21. zach. 4. 14. psal. 24. 1. 1 tim. 4. 5 num. 20. 17 gen. 44. phil ▪ 4. 6. psal. 37. 5. 1 pet. 5. 7. 1 chro. 29 , 13 , 14. num. 20. 21 mica . 2 : 20 heb. 13. 2. ps. 119. 18 ▪ 34 ▪ 35. vers. 96. hos. 14. 9. pro. 4. 19. ps. 119. 14. 1 pet. 4. 2. phil. 3. 13. psal. 30. heb. 10. 36 2. cor. 1. psal. 31. 1 pet. 3. 10 gen. 19. 9 reu. 6. 16 , 17. notes for div a13561-e10890 her birth . popish education . this religious care of the honourable countesse as she did all her life thankfully acknowledge it , so it is very obseruable both for the high commendation of her honor and for the imitation of others of her honourable ranke . her new birth . io● . 1. 45. reu. 1● . her long & strong temptations . her religious life . extraordinary diligence in the scriptures her instance in her priuat prayers . the tendernesse of her conscience . her hari●able d●sposi●ion her lingring sicknesse . foure requests especially she made to god in her sicknesse , and heard 〈◊〉 them all . her happy departure notes for div a13561-e11590 gen. 24. 30 and 41. 42 ▪ 1 cor. 88. how indifferent things become euill to vs. col. 3. 17. cant. 4. 3. 2 kin. 9. 30 ▪ tit. 2. 4. 6. phil. 2. 5. eccel . 7. 3. 1 thes. 5. veneni poculum porrexit aspicientibus , et si nullas fit ●nuentus qui ●iberet , chrysost , in matth. 1 pet. 3. 3. prou. 1. 9. vers. 30. 1 sam. ●5 . luk. 16. notes for div a13561-e12960 act. 11. 26. ioh. 1. 13. rom. 8. 9. 1 cor. 6. 17. rom. 10. 14. gal. 3. 2. gen. 12. 9. rom. 4. ●1 . exo. 12. 48 ps. 194. 15. ioh. 6. 55. psal 2. 7. ioh. ● . 27. 1 tim. 4 , 5 ▪ a mappe of rome liuely exhibiting her mercilesse meeknesse, and cruell mercies to the church of god: preached in fiue sermons, on occasion of the gunpowder treason, by t.t. and now published by w.i. minister. 1. the romish furnace. 2. the romish edom. 3. the romish fowler. 4. the romish conception. to which is added, 5. the english gratulation. taylor, thomas, 1576-1632. 1620 approx. 230 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff 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(eebo-tcp ; phase 1, no. a13544) transcribed from: (early english books online ; image set 18772) images scanned from microfilm: (early english books, 1475-1640 ; 1366:8) a mappe of rome liuely exhibiting her mercilesse meeknesse, and cruell mercies to the church of god: preached in fiue sermons, on occasion of the gunpowder treason, by t.t. and now published by w.i. minister. 1. the romish furnace. 2. the romish edom. 3. the romish fowler. 4. the romish conception. to which is added, 5. the english gratulation. taylor, thomas, 1576-1632. jemmat, william, 1596?-1678. [8], 100 p. imprinted by felix kyngston, for iohn bartlet, and are to be sould [by thomas man] at the signe of the talbot in pater-noster row, at london : 1620. "the authors apologie" signed: tho. taylor. editor's preface signed: william iemmat. bookseller's name from stc. a variant of the edition dated 1619. reproduction of the original in the henry e. huntington library and art gallery. some print faded and show-through; some pages marked and stained. 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 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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 catholic church -controversial literature -early works to 1800. sermons, english -17th century. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 judith siefring sampled and proofread 2004-10 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a mappe of rome : lively exhibiting her mercilesse meeknesse , and cruell mercies to the church of god : preached in fiue sermons , on occasion of the gunpowder treason , by t. t. and now published by w. i. minister . 1. the romish furnace . 2. the romish edom. 3. the romish fowler . 4. the romish conception . to which is added , 5. the english gratulation . apoc. 17.6 . i saw the woman drunken with the blood of saints , and with the blood of the martyrs of iesus . at london imprinted by felix kyngston , for iohn bartlet , and are to be sould at signe of the talbot in pater-noster row. 1620. to all that wish well to ovr syon , heartily and vnfainedly : grace be multiplied and peace in our lord iesus christ. brethren , beloued in the lord : you see by the title , what you may expect in the booke following . i hope what it promiseth , shall be indeede performed . i wish it were more complete and accurate for your sakes : as it might haue beene , if the graue and diligent author could himselfe haue set it forth : but blessed be god , that his weightier employments doe not giue him leaue or leasure . i am glad i haue it for you as it is , through my earnest request to him : whose modesty thought it vnworthy the publication , and my paines in writing it . reasons of this my request and paines , i can giue you many . first , i thinke it necessary , that our god , our gracious and louing god , may haue the praise of all his mercies ( and namely that of this day ) still reserued to himselfe wholly . his workes are glorious , and the benefit of them not confined to a scantling of time . therefore these gratulations cannot be lesse seasonable now than they were at the day of deliuerance . secondly , this i hoped might be a meanes to restraine our declining times from gazing and doting on that pompous harlot , the church of rome . for when our nation shall see , and consider a fresh , how insatiable she hath alwaies beene of blood , and english blood ! i cannot thinke we can be so inconsiderate , as to dreame of any toleration , much lesse any sound reconcilement with so implacable an enemie . thirdly , i thought it not altogether impossible hereby to stop the slanderous mouthes of misse-conceiuing persons , scattered abroade through all the country , yet pleasing themselues in the common error : who seeing in some good men a difference of iudgement in some small matters , presently conclude them enemies of the state , &c. for this i will say of the author , ( and i say the truth in christ , i lie not , my conscience bearing me witnesse in the holy ghost : ) that hauing beene partaker of his ministery some hundreds of times , i neuer heard him more earnest , or more faithfull , than in this argument . and the whole towne of reding will testifie with me of his holinesse , lowlinesse , peaceablenesse , vnweariable painfulnesse , and other graces beseeming his calling : which no ill-willer could euer yet impeach . fourthly , and lastly , my intent is hereby to stirre vp our drowsie and forgetfull hearts to due thankfulnesse for so great a deliuerance . and this ( me thinks ) is more than necessary . for when i behold the generall view of the land , and the quality of peoples manners , the memory of that wonderfull day seemes vnto me quite blotted out : and i know not whō better to resemble our selues vnto , than those of whō the psalmist speakes , psalm . 106.11.12.13.14 . the waters couered their enemies : there was not one of them left . then beleeued they his words : they sang his praise . but they soone forgat his workes : they waited not for his counsell : but lusted exceedingly in the wildernesse , and tempted god in the desert . doe we not so euen in our canaan , a land flowing with milke and hony ? what horrible prouocations are there daily and hourely amongst vs , in all places , in euery corner ? who can complaine sufficiently of the grieuous temptings and out-brauings of god , which our eyes doe see ? who would iudge by our strange demeanours , that god had euer done any thing for vs , either by sea or land , either against water-workes or fire-workes ? ah sinfull nation , laden with iniquity ! doe we thus requite the lord for his louing kindnesse ? is this his reward for so great fauours ? hearken ye children of syon , and consider : though israel play the harlot , yet let not iudah transgresse . though carnall persons , who haue no true sence of the grace of christ , set themselues out in their colours , and fashions , and epicurisme , and heathenisme , yet let it not be so with them that professe the feare of god. though others loathe the word , and the meanes of saluation , yet let not professors loathe them . let it neuer be said , that professors are proud , earthly , contentious , vaine , fantasticall , or willingly sweruing from the rule of piety . you are his peculiar people : and if hee lose his honour in you also , he loseth it altogether . therefore consider you the workes of the lord , and his intent in them . stirre vp your hearts , and frame your liues to a reall thankfulnesse . let your moderation and discretion be quickned by zeale : and let your zeale be bounded by discretion . you shall ( perhaps ) mee●e with shame , that is , reproches and ignominies : despise these . you shall meet also with the crosse , that is , persecutions and dammages : these endure . here is patience , and magnamity . let your patient minde be knowne to all men : yet let it be valorous in the causes of your god : saint not , neither be afraid . you may well take occasion to grow the faster by this antiperistasis , and vnite your forces the more strongly . are you so spighted and maligned on euery side by profane ismaelites ? then let your loue toward one another encrease the more solidly , and abound toward your selues mutually in the fulnesse of the blessing of the gospell . liue fruitfully and peaceably in the communion of saints : here the lord hath appointed the blessing , and life for euermore . watch against satan and his eldest sonne that antichrist : pray for the dissolution of their kingdome : especially see it be vtterly defaced in your selues and yours . giue all diligence to leaue an holy seede behinde you , which shall praise the lord in earth , while your selues praise him in heauen . a disgrace it is to godly parents to haue vngodly children , especially by their owne default . make your houses , houses of god , by setting vp , and then establishing his pure worship therein . cast vp your accounts before-hand , and prepare for the comming of christ in the clouds . accept my endeauours for your good , and helpe me with your prayers . reding . oct. 12. 1619. your seruant in the gospell of christ , william iemmat . the authors apologie . christian reader , as i esteemed not the sermons following sit for so publique a ●iew , so neither meant i to purc●ase to my selfe so much enuie & wrath from the ●atholiques , as these sermons may ( perhaps ) bring vpon me . but the opportunity of the publisher , who hath taken paines in them , and of some others desirous of them , drew out at last my consent to their request . if any phrases may seeme more warme and earnest , the subiect may pleade for pardon , which is a fierie and furious powder-treason : and fire vseth to warme and kindle . if any straines or phrases be met with oftner than once , consider these sermons were preached many yeares asunder ; and euery yeare the same matter in substance was to be renewed among my auditory . if i might heereby winne of some catholiques , but to consider of the grounds of their religion , which ( as they say of nilus ) breedeth almost yearely such monsters , i should be glad to gather that f●ui● of my paines : whose hearts desire for my seduced country-men , is ( as pauls for his ) that they might be saued in the day of the lord : to whose grace i heartily commend thee , and desire to be commended by thee . tho. taylor . the romish fvrnace . daniel 3.22 . &c. 22 therefore because the kings commandement was straite , that the furnace should bee exceeding hote , the flame of the fier slew those men , that brought foorth sadrach , meshach , and abednego . 23 and these three men , sadrach , meshech , and abednego , fell downe bound in the middest of the hote fiery furnace . 24 then nebuchadnezzar the king was astonied , and rose vp in hast , and spake , and said vnto his counsellors , did not we cast three men bound , into the midst of the fire ? who answered and said vnto the king , it is true , o king. 25 and he answered and said , lo , i see foure men loose , walking in the midst of the fire , and they haue no hurt ; and the forme of the fourth is like the sonne of god. nebuchadnezzar maketh an image of gold , straitly enioyneth the worship , prescribeth the nanner of it , with all manner of musicke to draw and affect the simple and superstitious : himselfe beginneth the daunce ; his nobles , princes , dukes , iudges , counsellors , officers , gouernours , easily follow the kings will and example , though in a most wicked decree : & what way now may we think the multitude went , but after their leaders ? but certaine iewes , disordered fellowes ( against whom in all likelihood the image was purposely erected , that such chaldeans as daniel had set ouer the prouince of babel , might by this meanes be remoued from their places and charges : ) are accused to the king , vers. 12. sadrach , meshach , and abednego are with expedition conuented , vers . 13. charged vpon paine of present death , to conforme to the worship of the land , vers . 15. but it is not the commandement of the king , nor the consent of princes , nor seuerity of lawes , nor threats , nor allurements of tyrants , that can preuaile to draw the elect from god : they will craue none , nor take any time of deliberation if it were offered in this thing : they boldly protest against that horrible idolatry to the kings face , wee will not serue thy gods , nor worship the golden image which thou hast set vp , vers . 18. heereupon as against confessed rebels ( for so were gods children euer accounted in the world ) the sentence of death , without respite or further forme of law passeth vpon them ; that they should be cast into a fiery furnace , seuen times hotter than euer it vsed to bee : not that the king would quickly thereby dispatch them out of their paine , but partly to shew his owne great indignation conceiued against them ; and partly to terrifie and affright them the more : for tyrants ( if they could ) would rather torment the minds of the saints , than their bodies . but they abiding vndaunted at this sentence , the wrath of the king proceedeth into a fury and short madnesse , precipitating euery thing , and with more hast than good speed , executeth his wicked sentence : and lest any fauour should be shewed them , he commandeth his strong men and warriours to bring them before his eyes , and throw them into the furnace , that hee might feed himselfe in their destruction : and so they did . now of all this proceeding , these verses , and the other following , shew the euent ; which is twofold . first , concerning the enemies of the iewes , that the flame licked them in , who were the instruments of this wicked tyrant : which is set downe with the accusation in the first words . 1. because the kings commandement was straite , they were so intent vpon the kings charge , as ( in likelyhood they forgate their owne safety . 2. because the furnace was so extraordinary hote , the flame licked them in ere they were aware . the second euent is concerning the persons of the iewes , and that is their escape and euasion , euen in the middest of the furnace . wherein three things are to be considered . first , the manner of it ; it was miraculous , in that the flame had no power , either vpon their bodies , or on their apparell , but onely on their bonds : whereby being cast in bound , they were able to walke loose in the middest of the furnace . secondly , the meanes of this escape , a sonne of god , whom the tyrant saw walking in the furnace with them . thirdly , the effect of this deliuerance , the acknowledgement of the true god , by nabuchadnezzar , and all his nobles . wherein we haue an expresse type of our owne present estate , and of gods dealing with vs ; which when i haue in one or two words parallelled , i will come to the seuerall parts . the romish nabuchadnezzar , head of that whore of babel , not sitting ouer an hundreth seuen and twenty prouinces , as this , but challenging the power of both the swords , ouer all the princes and prouinces of the earth , hath set vp an idoll , in that the whole chaos and vast body of popery , is as base an idolatry as euer was among the gentiles : but especially their * breaden god in the masse , ( which the gentiles would bee ashamed to fall downe before . ) hee hath sent out his edicts , that all people , nations , and languages , should worship the image which hee hath set vp : and whosoeuer receiue not the mark of that beast in their hands , and in their fore-heads , these he excommunicateth , and adiudgeth to fier and faggot , ( as witnesse all the bloody martyrdomes , and fiery trials in other , and in our owne countrey ) his owne kings , princes , dukes , and gouernours in italy , spaine , france , and other popish countreys , bow downe to this beast . but a few reformed churches , as england , scotland , ireland , germanie , belgia , hel●●tia , bohemia , saxony , denmarke , and sweueland , doe not deliberate in this matter , that they will not doe this thing . he also hastily sends out his bulles of excommunication , and furiously threatens worse matters , of blood and slaughter , which ( by his hands of mischiefe stretched into all countries ) hee putteth in execution against princes and people , who conforme not to the worship of his image . plentifull experience hereof we haue had in our owne countrey : witnesse those many and outragious conspiracies , both in the dayes of her late maiesty , ( blessed in all memory ) as also of his excellent highnesse , both before and since his solemne inauguration . but all these prouing no better than paper-shot , and nothing so terrible and and deadly as he intended : seuen yeeres agoe hee set his captaines on worke , for the heating of a furnace seuen times hotter than euer before ; yea seuenty times seuen times hotter than euer nabuchadnezzars was . for that was prepared onely for three persons ; but this , for the sudden burning and blowing vp of three kingdomes , england , scotland , and ireland : that , by heathens sanguinary and bloody men , without the knowledge of god ; but this , by men ( howsoeuer more bloody , yet ) professing such a religion as out-boasteth all other for sanctity of life , and workes of mercy . that , openly as in a course of iustice , where prayer , or strength , or change of mind in the parties , might haue preuented the extremity ; but this , in the depth of blacke darknesse , against all iustice in the fountaine , against the liuing law , his maiesty himselfe ; against the honourable iudges , which are speaking lawes ; against all the records and instruments of iustice , which are silent lawes ; and against the whole parliament , the makers of these lawes ; and all this in such secret and vndermining manner , as any league might assoone be made with hell it selfe , as with these pioners , who digged to the bottome of hell for mischiefe . but marke , when all things were thus prepared , and these three flourishing countries ( after a sort ) a casting into that hellish flame : the selfe same euent , wickednesse returning vpon the heads of wicked doers : wicked counsels , the worst to the counsellors : sowers of wickednesse , reapers of destruction . the agents and instruments of this romish tyrant so intent vpon the straite commandement of their master , as forgetting their owne danger , were some of them licked into the flame , others eaten vp by the gallowes , others deuoured by the mouth of the sword ; all of them made spectacles of confusion , which they most intended ; while those , whom they had designed as fewell for their flames , had not an haire of their head , no nor of their garments touched . for which vnspeakable mercy , the name of our god bee euermore praised . now to the seuerall parts . therefore because the commandement of the king was straite , that the furnace should be exceeding hote , &c. hence we note first , what spirit it is that raigneth amongst idolaters , euen the same which is heere discouered in nabuchadnezzar , namely , the spirit of malice , rage , and cruelty ; which , when things succeed not to their mind , doth breathe out nothing but threatning , slaughter , and blood , against the saints of god. pharaoh a notable idolater , who professed that he knew not the lord , nor would heare his voyce , nor let the people goe ; how began he his raigne , but by consulting to keepe vnder the people of god by heauie burthens , and hard taske-ma-masters ? but when that succeded not , but the more they were vexed , the more they encreased , hee added to the former cruelty a charge , that the midwiues should kill all the males of the hebrewes in the byrth . but neither did this prodigious cruelty prooue so successefull as hee desired ; for the midwiues feared god , and did not as the king commanded them , but preserued aliue the men children . and therefore transported by rage , as one that had lost humanity it selfe , he makes a more publike & general law , charging all his people , that euery man-child that was borne , they should cast into the riuer , and drowne it : with what furie and violence , after he had made them weary of their liues by sundry oppressions , did follow them into the bottome of the sea , thinking belike that god had diuided the sea for no other purpose , than for him to pitch his field in , against his people ? it is plaine , that had not god taken him off , he would neuer haue taken his rod from off the israelites . of haman that idolatrous tyrant , the text saith , being full of wrath against mordecai , for not bowing vnto him , he thought it too little to lay hands onely on mordecai , but sought to destroy all the iewes that were throughout the whole kingdome of ahashu●rosh , euen the people of mordecai : and to this purpose procured letters from the king , which he sent by postes into all the prouinces , to root out , to kill , and to destroy all the iewes both young and old , children and women in one day . manasses was a wretched idolater , who did euill in the sight of the lord , after the abomination of the heathen ; he built the hie places , which his good father hezekiah had destroyed ; hee erected altars for baal , and made a groue , he worshipped all the hoast of heauen , and serued them ; he built altars for all the host of heauen , and that in the court of the house of the lord : hee caused his sonnes to passe through the fier ; hee gaue himselfe to witchcraft and sorcery , and vsed them that had familiar spirits , and were southsayers . now if to all this you would adde an inseparable note to know a wilfull idolater by , you haue it in the 16. verse ; moreover manasses shead innocent blood exceeding much , till hee replenished ierusalem from corner to corner . antiochus epiphanes , that monster of men , both for his horrible idolatry , and sauage cruelty against the iewes , called epimanes ; forced the iewes to lay aside the institution of god in circumcising their children ; as also in hatred of god to offer swines flesh vpon the altar , and eate swines flesh in their houses ; in stead of gods worship hee set vp the worship of iupiter olympius , and this within the temple of ierusalem . the bookes of moses and the prophets hee burnt , &c. all which horrible rage against god himselfe was attended with such barbarous and despightfull wasting , and oppressing of the church of god , such murther and slaughter of the people of god , as neuer was since there began to be a nation till that time ; as witnesseth daniel , chap. 12.1 . insomuch as stories report , that ierusalem was left desolate and void of all good men . in both which high wickednesses ( by the consent of all writers ) he was an expresse type of that great antichrist which was to come after him , and is now in the world , consuming the saints of the most high , and working no lesse misery to the church of god than he did ; as we shal in part anon declare . what shall i speake of the tyranny and cruelty of those heathen romane emperours , within the first 300. yeeres after christ ? of whom not only the apostles themselues suffered violent death ; but whosoeuer made any profession of their doctrine , were most ignominiously tormented , no respect had of sexe , nor reuerence of age , in so much as the dead bodies of men , and women , and children , old and young together , were cast out and lay naked in the streets like the pauement thereof . and ( if we may beleeue history ) in the dayes of one of those ten persecutors were ten thousand christians crucified in one mount , crowned with crownes of thornes , and thrust into the sides with sharpe darts , in imitation ( or derision rather ) of the death and passion of our lord iesus christ. and in the last of those ten , in the space of one moneth were slaine vnder the name of martyrs , seuenteene thousand persons , beside a multitude more , condemned to the mettals and mines , with other most cruell slauery . in one word , the histories of those times seeme to be written in blood , of which those monsters of nature ( in the shape of men ) made such effusion , as it seemeth true which was said in those times , that no m●n could step with his foote in all rome , but he should tread vpon a martyr . now to apply this note to our occasion and purpose . this very spirit of cruelty is the spirit of antichrist , which raigneth in popery at this day ; which one religion exceedeth and outstrippeth all other religions , in barbarous blood-shead and cruelty ( not the turkish excepted . ) long it were to recite , and incredible to beleeue those horrible slaughters , which might be induced to prooue this part : there is neither writer that can bee so diligent , or writing so exact , as can make a sufficient relation , of the barbarous butcheries made vpon the saints by these enemies of god and nature . but yet so much as may giue a generall view , and ( as it were ) a glimmering light , must be set downe for the euincing of this truth , which so gladly they would auoid . and first to begin with the scriptures . who is it whom the holy ghost stileth the sonne of perdition , but the head of this romish apostasie ? which title is commonly taken passiuely , for that he is appoynted , destinated , and borne to perdition : in which sense it is ( besides this man of sinne ) onely giuen to iudas , whom christ calleth the lost child , because being reiected and destinated vnto destruction , he could not be kept by christ as the rest of the disciples were . but it is also fitly ascribed vnto this man of sinne actiuely , in that he is a destroyer , and an author of destruction vnto others , not onely by seduction , and infection ; but also by persecution , wasting the church of god with all his might . if any man stand in doubt hereof , let him further consider how the king of locusts is called ab●ddon , and apollyon , that is , a destroyer from his effect . now it is made as cleare as the sunne , from the apt connexion of all the circumstances of the place , that by these locusts are m●ant the popish clergie , who are bred of ignorance , heresie , superstition , and error , which is the smoake of the bottomlesse pit out of which they ascend . thence come they by infinite numbers , like locusts , insomuch as that one sect of franciscans offred out of their order for an expedition against the turke , thirty thousand strong warriours , which they might well spare without hinderance of their holy obseruances . and well might they so doe , if that of polydore virgill be true , that this one family of franciscans suddainly filled the whole world , no otherwise then locusts couer the face of the earth . how can it then be other , but that these locusts , with all the other swarmes of abbats , monks , fryars , priests and iesuites , must needs sodainly destroy & eate vp the fruites of the earth ? not the grasse of god , which hath the greennesse and moysture of grace , nor the trees of righteousnesse , which are the planting of the lord , ( for ouer such no power is giuen them : ) but only ouer such as the heauenly father neuer planted , and whose names were neuer written in the booke of life . but , were this more obscure ; whither tend all those prophesies , and where were they euer accomplished ( if not in this man ) whereof the reuelation is full ? it is said of the second beast , which rose out of the earth , and had two hornes like a lambe , but spake like a dragon , that hee caused so many to be killed as would not receiue the image of the beast in their hands , and in their foreheads . this beast can be no other but the pope of rome , who riseth out of the earth , that is , out of most base beginnings , and steppeth or riseth aboue the earth , and all earthly power . he hath hornes like the lambe , that is , professeth the meekenesse and innocencie of christ ( which the turke neuer did : ) but speaketh like the dragon , that is , not with outward force and power , but euen by his word and speech exerciseth all the power of the dragon , that is , of the emperour : for , not the greatest emperours or monarchs in all the world can translate and remooue kings and kingdomes by all the power they can make , which hee can by his word alone . the same is the beast that commeth out of the bottomlesse pit , and maketh warre against the two witnesses , and ouercommeth and killeth them : by which two witnesses whether we vnderstand the scriptures in the two testaments ( as some ) which are now ouercome in popery , and their owne traditions made equall , or rather set aboue them , as triumphing ouer them ; or else we vnderstand the zealous and sincere professours of the word of god , who both by their doctrine and conuersation giue witnesse vnto the truth of it ; it commeth all to one : for the beast that dare make warre vpon , and professe hostility to the scriptures , will warre with , ouercome , and kill also the sincere louers of them , and vpright liuers after them . to conclude this point : that one prophecie may serue for all , reuel . 17.6 . where is affirmed of the great whore , with whom the kings of the earth haue committed fornication , &c. that this woman was drunke with the blood of the saints , and with the blood of the martyrs of iesus . by this woman the iesuites themselues , will they ●ill they , confesse is meant their rome , but olde rome ( say they ) such as it was vnder the heathen emperours . but , where are the scarlet coloured fathers but in the present rome ? in whose forehead is the name mysterie written , but in the present romish babylon ? the heathenish emperours proclaimed open warre against christianity , and carried not their enmity in secret , and in a mysterie . these with sundry other circumstances in the text , will ( perhaps ) draw them one step further one day , and force them to a free confession of the whole trueth , when they can no longer withstand it . and thus hauing briefely propounded the prophecies of this antichr●stian cruelty , let vs in as few words see it in the accomplishment of them : which if out of most approued histories we should enlarge as wee might , it would easily appeare to be most matchlesse , and that no scythian cruelty was euer comparable vnto it . but i must keepe a measure , and giue but a taste of that cup filled and running ouer with blood , which the saints of god in all countries haue drunke vp to the bottome . the romish history teacheth vs , that romulus layde the foundations of the citie of rome in the blood of his brother rhemus . and as the foundation was layd by him , so hath the frame been vpheld by his bloody brood vntill this day . whence were the emperours , who shed so much christian blood in the first 300. yeares after christ ? were they not romane ? whence hath almost all the blood , that hath beene shed vpon the earth since that time , issued , but either from the edicts , perswasions , approbations , or encitements of these firebrands of babylon ? who committeth kings and princes together , making them woolues and tyrants one against another , but this romish nebuchadnezzar ? who bloweth vp massacres , rebellions , seditions , treasons , in all countries , but this scarlet whore of babylon ? who sendeth out cut-throates and villaines with pardons , to stab and poyson kings and potentates of the earth , yea to blow vp whole states and kingdomes with one terrible blow , but the holy father of rome ? where is the lord crucified euery day in his saints , or where are the saints condemned for heretiques , and consumed with fire , but in the furnace which is made so hot by the ministers of this idolatrous romish tyrant ? what doctrine besides , romish is a teacher and maintainer of cruelty , of homicide , of parricide in the highest and most vnnaturall degree , so as the greatest rebell or traytor is poperie it selfe ? whose priests , or spirituall guides ( who should be men of peace ) besides romish ▪ be the nimble and actiue hands and instruments of all the former mischiefe , especially their iesuites , who not onely doe these things , but as stout patrons defend those that doe them ? if wee looke at the generality of this cruel●y , it hath beene almost without bounds or banks : what country in all the world haue the papists set foo●e into , but they haue left behind them the steps , impressions , and monuments of their tyrannie ? manasseh made the streetes of ierusalem onely runne with the blood of the saints : but there is neuer a corner in all europe , which these idolaters haue not washed with streames of the blood of martyrs , as history sheweth . if wee consider the multitudes of men , women , and children , on whom this cruelty hath fed , it will appeare to be most mercilesse . i will not say how true that is of some , who say there is not a day in the yeare which might not be dedicated to an hundreth seuerall martyrs , whose blood the romanists haue shed : but true it is , that with the cup of death , babylon hath serued thousands and ten thousands at once , and yet her insatiable thirst hath not beene satisfied . one of their innocent popes with his bishops made but one bonfire of an hundreth nobles and others in the country of alsatia in one day . that mercilesse minerius one of the popes captaines , dispatched with his bloody designes against the innocent merindolians , caried himselfe in the execution more like a diuell , feeding on the bowels of men , than a man that had any bowels in him : who destroying a number of townes before him , to the number of two and twenty , slew and murthered with all the cruelty that could be deuised , the inhabitants , whether they resisted , or not . the women and maydens were rauished ; the women with childe , and infants borne and to be borne were lamentably destroyed : the paps of many women which gaue sucke , were cut off , and the children looking for sucke at their mothers breasts , dead before , died also for hunger . and as a monster that had neuer come of a woman , hee waged warre against that seely sexe that could least resist him . for when the men of merindoll fled from his armie , and thought it best to leaue behinde them ( for their better expedition and safety ) their tender wiues and children , hoping that the enemie would shew mercie to such a multitude of destitute and helplesse women and children ; this enemie of mankinde euertaking this seely prey , practised such villany and cruelty vpon fiue hundred women , at once , besides the children , as hath beene vnheard of . in another of those townes named cabriers , which vpon composition , and condition , that hee would lay downe his armour , and vse no violence against them , was yeelded into his hands , he no sooner entred but falsifying his promise he raged ( as maister fox saith ) like a beast ▪ hee picked out thirty choise men presently , and caried them into a meddow , and caused them to bee hewen in pieces by his souldiers : hee tooke forty seely women , ( some of them with childe ) and put them into a barne full of straw and hay , and caused it to be set on fire at the foure corners ; whose lamentable out-cry when a souldier heard , he in pitie opened a doore to let them out ; but as they were comming out , the tyrant caused them to be slaine and cut in pieces , opening their bellies , that their children fell out , whom they troad vnder their feete . and , lest he should be vnlike to dioclesian ( who set a church on fire , and burnt in it many thousand christians : ) he sent also a band of ruffians , not with fire ( as in the former instance ) but vvith the sword into the church , wherein as in a sanctuarie were hid a great number of vvomen , children , and young infants , vvho vvithout all respect of place or persons , slewe all they found . in this one towne vvere thus mercilesly murthered aboue a thousand protestants . in the yeare 1560. vnder pope pius ( or , impius rather ) the fourth , were two townes in the parts of calabria taken , and condemned at one time , to the number of a thousand and sixe hundred protestants : of them in one day were executed fourescore and eight in this manner : they being all thrust into one house together , as into a sheepe-fold , the executioner commeth in and taketh one , and blinde-foldeth him with a muffler about his eyes , and so leadeth him into a larger place hard by ; and commanding him to kneele downe , hee cutteth his throat , and leauing him halfe-dead , and taking his butchers knife and muffler all of a gore-blood , he commeth againe to the rest , and so leading one after another , hee dispatcheth them all . a direfull and lamentable spectacle to see , insomuch that a romanist professed in a letter to his friend at rome , that he could not write it without weeping : another preacher , one simon florellus writing to an italian doctor of phisicke in the vniuersity of basill , telleth vs what became of the rest . these two townes ( saith he ) are vtterly destroyed , and eight hundred of the inhabitants , or ( as some write from rome ) no lesse then a full thousand . and this yeare were the residue of that godly fellowship martired . but if we reade ouer the whole turkish history , and all the records of the heathen emperours themselues , we shall not be able to match , no not in the lion nero , nor decius , nor dioclesianus , that most wicked furie and rage which euer the sunne saw committed by the papists in the massacre of france , wherein in the space of three dayes were tenne thousand protestants not more cruelly then perfidiously slaine and murthered : and in the space of thirty dayes to the number of thirty thousand . the furies of hell were neuer more furious than these blood-sucking romanists . what reioycing was there at rome for this massacre , what solemne processions and masses were by the pope and his cardinals , ( for so notable a stratagem ) celebrated , what generall ioy in rome , appeared in the publishing of a iubile presently , in shoo●ing off great ordinance in way of triumph , in gratuit●es and large gifts to those that brought the newes of it ? insomuch as the history reporteth , that the cardinall of loraine gaue him a thousand crownes that first brought him the tydings of it . and as these barbarous butcheries were committed by secret fraud and conspiracie , so haue they by open hostility and professed warre made waste of gods people , powring out the blood of protestants as waters on the earth ; and that with such fierce assaults , as they haue slaine in one battell an hundred thousand , and made their glory of it . how many fewer had tasted of the same cup in england , if their inuincible nauie in 88. had not beene broken by god ? and in england , scotland , and ireland , how many aboue that number , if their fire-works had preuailed in 1605. that 5. of nouember shold haue beene englands dismall , and doomes day , a fearefull and terrible day like the day of the lord , which shall burne like an ouen , wherein our very sunne should haue been turned into blood , and the whole land should haue beene drunke with the blood of the inhabitants . i would passe this point of their insatiable thirst after blood , but that i cannot omit to adde a word or two of that infinite effusion of blood , which the popish spaniards haue made among the poore indians , vnder pretence of conuerting them to the faith : and that confirmed by their owne * writers , who report , that neuer since the beginning of the world was there made such an hauock of people as the spaniards haue made there : that of two thousand thousand persons inhabiting one country hispaniola , in the yeare 1580. are not left aboue 500. or an hundred and fifty : that more then tenne realmes greater then all spaine , with arragon and portugall , and those swarming with multitudes of people , as emme●s on an emmet hill , are all turned to a wildernesse : that within the space of forty yeares seauen and twenty millions of people are destroyed ; in hispaniola three millions , in another country fiue millions in fifteene yeares , in another fiue millions , in perne foure millions , in fiue small iles fiue hundred thousand . they haue throwne downe from the top of a steepe mountaine 700 men together , and dashed them all to pieces . in three moneths they famished 7000. children . at one time they massacred 2000. gentlemen that were the slower of all the nobility of that country . and all this with such cruelties as were neu●r heard of before : which to auoid , the poore men would hang themselues with their wiues and children , the women did destroy their conceptions , and in griefe and despaire dash their owne childrens braines against the stones , lest they should come into the spaniards hands . some of them professed , that if the spaniards went to heauen when they were dead , they would neuer come there : that they did carie themselues neither like christians nor men , but like diuels : and , that it had beene better the indies had beene giuen to the diuels of hell , than to the spaniards . all which are the words of their owne writers , and confirmeth the point in hand , that the romish woolues are neuer satisfied with blood , nor can be ; seeing they must bee nourished of that whereof they are ingendred . secondly , their cruelty is not onely euident in such direfull and tragicall outrages in all countries , nor onely in that ( like rough esaus ) their hand is against euery man ; but also in their cruell and barbarous manner and minde in effecting their bloody proiects . farnesius , hee voweth to ride his horse to the saddle in the blood of the lutheranes . here nothing but a sea of blood can quench his blood-thirstinesse . minerius being intreated for some poore merindolians , who had left him their citie , houses , and goods , and had escaped onely in their shirts to couer their nakednesse , sternly answered that he knew what he had to doe , and that not one of them should escape his hands , but he would send them to hell to dwell among the diuels . here was a more eager thirst , not onely for the blood of their bodies , but of their soules too ; the death of these poore christians was a small thing in his eyes , vnlesse it be accompanied with their damnation . adde hereunto the exquisitenesse of the torments , and the vnnaturalnesse of the tortures , by which they held men in death so long as possibly they could : arguing , that if they could inflict a thousand deaths on them , or could hold them in dying a thousand yeares , they would . hence commeth their burning by piece-meale , and that not with fire onely , but with fat , brimstone , pitch and tarre also dropping on their heads : and thus was that meeke and innocent martyr george marsh burned , with a barrell of pitch and tarre dropping vpon his head : neither when hee was thus tormented and dead , was it thought sufficient ; vnlesse the bishop should solemnly in a sermon affirme , that hee was now a fire-brand in hell . iohannes de roma a monke ( his name tels vs what house he was of ) got a commission to examine the lutherans ; and before any conuiction he vsed this torment to force them to accuse themselues : hee vsed to fill boots with boyling grease , and put them on the legges of whom hee suspected or listed ; and tying them backward to a forme , with their legges hanging downe ouer a soft fire , so he examined them . in the history of the andrognians wee reade of one odul g●met , a man of 60. yeares of age , for whom they deuised a strange kinde of death and torment , after this manner : when they had taken and fitly bound him , they tooke a kinde of vermine which breedeth in horse-dung , and put them vpon his nauell , couering them there with a dish , which within short space pierced into his belly , and killed him . but what had these men done ? had they killed their kings , or blowne vp whole parliament houses ? surely either their facts were haynous , or the furie of their aduersaries ridiculous . as cruelty neuer wanted cause of putting forth it selfe , so here were no small causes pretended . the most horrible torments that any protestant suffered among them , was for casting downe an idoll , not able to defend it selfe , as in the examples of betrand and atkins : others put to most cruell death for not acknowledging more christs then one , which was the first of those sixe bloody articles , whereby it was capitall not to professe , that either there were not so many christs , or that one christ should not be according to his body in so many places , as there were seuerall hoasts distributed through the world . others were murthered for marrying a wife according to the examples of the apostles : many for reading the scriptures : sundry for hauing them , or some small parts of them in the english tongue , as robert silkeb , and one mistresse smith at couentry , onely because they had the lords prayer , the creed and tenne commandements found about them . some put to death for selling bookes of scriptures , although it was a branch of their calling : as a godly booke-seller in auinion was burned with two bibles about his necke , onely for selling some bibles ; when at the same time a lewd ballad-seller was graced in the selling of filthy and ribald songs and ballads . adde hereunto that lamentable merriment of a rich merchant in paris , who for a iest which hee brake vpon the fryars of s. francis , lost his life ; hee in merriment told them , that they w●re a rope about their bodies , because s. francis should once haue beene hanged , but was redeemed by the pope , on this condition , that all his life after hee should weare a rope . but they in earnest got iudgement against him , that he should be hanged for it . and when hee to saue his life recanted his speech , they commended him for it , and made hast to hang him while he was in that good minde . oh mercilesse men , to whom iudgement without mercy belongeth ! are these the principall causes of such sauage and pittilesse proceedings ? or if they be not , tell vs of some greater , whereby poore christians are chased with such seas of sorrowes out of the world . thirdly , the cruelty of these idolatrous papists bewrayeth it selfe to be most inhumane , in that it spareth nor , respecteth not , nor pittieth any degree , order , sexe , age , or condition of men , whom they take to be their enemies ; but as rough ismaels , their hands are against euery man , that is , euery sort of men . duke medina professeth , that his sword knowes no difference betweene hereticks and catholickes : what no ? will you not know your own ? no not catholicks ? we read in the history of the germane martyrs , how alphonsus diazius came from rome to neoberge , to kill his owne brother iohn diazius , because he was a protestant : which most barbarous fact he with another cut-throat so cruelly performed , as hath scarce beene heard of since cain killed his brother abel for religion . with what despightfull cruelty haue the poore protestants beene compelled to carrie faggots , to burne their faithfull and painefull pastors ? as two women of s. germain● were forced to doe by iacomell the inquisitor , and other his monkes . how vnnaturally haue they forced ( by their adiuration ) the protestants to detect and bring into the danger of their liues , their parents , their children , their brethren and sisters , yea their deare wiues and companions who haue layd in their owne bosomes ? all which in that one examination of robert bartlet , plainely appeareth . i will adde hereunto that , to which no parts of vnnaturall cruelty can be added : that they haue compelled the children to set fire to the burning of their owne fathers , against all lawes of god and nature it selfe ; as appeareth in the example of william tilesworth , to the burning of whom his owne daughter ioane clerke was forced to set fire : as also of iohn scriuener , whose owne children were forced to set fire to their naturall father . and , as if this were but a small thing , yet popish cruelty can afford vs examples without example among the most sauage heathens and barbarisme it selfe : this one i cannot omit , testified by thuanus , and out of his historie transcribed by d. bulkley in his addition to the booke of martyrs : that in the towne of nonne a certaine woman being drawne out of a priuie place , where shee was fled from the rage of popish souldiers , was in the sight of her husband shamefully defiled , and then commanded to draw a sword , was forced by others who ordered her hand , to giue her husband a deadly wound , whereof he died . oh vnnaturall tyrants of mankinde , in whom naturall affection is so dried vp , as not one drop of it must be reteined in those who are knit in the straytest bonds , but , whom god and nature haue made one , euen these by popish cruelty must be the executioners one of another . our owne vipers , who like so many nero's wrought hard night and day in the bowels of the earth , to eate out the bowels of their owne mother-country , spared neither king , nor queene , nor prince , nor nobles , nor senate , nor gentry , nor young nor olde , no not their owne friends and fauorites , whom they would haue sent to heauen with one iumpe for the loue they bore them . adde hereunto , that in the madnesse of their rage and furie they chased away all pittie and respect of seely persons , who in respect either of their impotencie of minde , or tender age , might by all lawes of nature and nations haue layd claime to mercy , if the ocean of heathenish ( i meane , popish ) cruelty had not broken all bankes and bounds . to cleare this point , we might be large to set out the vnnaturalnesse of their cruelty against the liuing and dead , which could not hurt them any way . most lamentable was that spectacle of the childe which sprung out of the wombe of a woman burnt at garnsey , which being saued out of the fire was by the bloody executioners cast in againe , because it was a young hereticke , and so baptized in the mothers flames and it owne blood . what hurt could that boy of eight yeares olde doe vnto them or their religion , which was scourged to death in bonners house for religion ? what madnesse was it to apprehend a mad man , as collins , who seeing the priest holding his hoast ouer his head , and shewing it to the people , held vp a little dogge by the legges ouer his head ; for which he was taken , and immediatly condemned to be burned with his dogge as hereticks : a wofull meane to bring a mad man into his wits . with how little reason could they demand a reason of one cowbridge a mad man of his faith , and make the words of a mad man without vnderstanding to be heresie , for which hee was burned at oxford ? but ala● ! where fury & rage hath made men mad , no excuse will serue to moue to p●tie . how vnnaturall is that wrath that sticketh not neither to bury the quicke , as marion at burges was condemned to be buried aliue ; nor to vnbury , and violate the graues of the dead ? in our owne country , and dayes of our fathers , how m. bucer and phagius were cited out of their graues to appeare , or any that would for them , and that at cambridge , foure yeares after their burial , is manifest : which when the seely ashes could not do , they were digged out & burned on the market-hill . how wickliffe was condemned after his death , & his bones burnt 41. yeares after his buriall , appeareth in the history of maister fox . richard hun , who was first apparently hanged and murdred in prison by their wicked hands , was burnt also after his death . peter martyrs wife the diuinity reader at oxford , was two yeares after her death digged out of her graue . iohn glouer was not onely excommunicate , but strucke with the great sentence of maranatha , after his death . iohn tooly was cited by bonner after he was dead and buried , to appeare before him by such a day , and the time of citation limited being expired , and he not appearing , he was excommunicate , & strait charge giuen , that no man should eate or drink with him , or if any met him he should not bid him god-speede , and if hee came to church in diuine seruice hee must be thrust out ● after this excommunication hee was condemned and committed to the secular power to be burnt for an heretick , and so by the sheriffes the poore dead man vvas the second time executed . now out of all this i conclude , that the spirit of n●buchadnezz●r is quickned or reuiued in these romanists , and , that they are of the number of those whose mercies are cruell . certainly they are not led by the spirit of god : for the fruits of the spirit are meekenesse , gentlenesse , peace ; neither by the spirit of christ ; for he was meeke and lowly of spirit . he and his apostles put none to death . obiect . you put catholickes to death , and not for any thing but for maintaining the ancient religion of their fathers . answer . this is a cunning wile of satan , to put this imputation from his deare antichrist vpon others : for it cannot be shewed , that euer any romanist suffered death amongst vs for his religion , but for rebellion , and denying his allegiance : there being no law in england to put a papist to death for his conscience . yet yeeld that which can neuer be graunted , ( without betraying our innocencie : ) and compare which of our religions be more vnmercifull , it must needes fall vpon their pate : for m. fox in the fiue yeares of queene mary hath reckoned vp towards three hundred , and so the truth is , as eye-witnesses will testifie : whereas a writer of theirs hath raked vp in fifty yeares vnder two hundred , namely 193. compare the oddes . i hasten to things that remaine ; wherein i will be more briefe . note here how farre the lord suffers the wicked to bring their purposes , euen to the point of execution : for , here was the rage of the king vnplacable , till the furnace was prepared , and his seruants put in , whom the lord would not deliuer till they were in the furnace ; and , not in some corner of it , where the fire came not , but in the midst of the flames . this the lord doth , 1. in respect of the wicked , to glorifie himselfe through them , both in his long patience toward them , forbearing them till there be no remedie , as also in his iustice , when they make all cock-sure , and glory in their vngodly purposes , then to confound them , and dissipate their counsels , recompencing his leaden feete with brazen hands , 2. in respect of the godly , either to try their patience , and faith , and loue of himselfe , or else to declare his mighty power in their deliuery , when all other meanes are hopelesse . this may stirre vs vp to the greater thankfulnesse for the great mercie of this present day : for the same was the lords dealing in that vngodly and diuellish plot , as here for the three children : it was brought euen to the birth , as the scripture speakes . oftentimes the wicked conceiue wickednesse , and trauell to bring forth iniquitie : and here the mischiefe had beene conceiued the full moneths , and they ( no doubt ) gloried in their hopefull birth : but yet our watchfull and gracious god caused their sunne to fall at noone-day , and stretched out his owne right hand to saue , when all meanes failed ; that all the glory and praise of it might returne to himselfe . let vs learne hereby euer to wayte for the lords deliuerance , though hee seeme to delay : if it be not suddaine , yet it shall be seasonable ; how glorious will it be , if it be in the very flames , euen the night before the danger , as was peters deliuerance , act. 12. and ours also the very night before the intended execution ? note further , how the prouidence of god guides all euents , and ouer-rules all designements of all his creatures . nebuchadnezzar purposed to burne the bodies of the saints : but the lord disposed , that the wicked should be burnt in their stead . he cannot burne whom he will : he cannot saue whom he would . he may command the furnace to be made , and to be made seauen times hotter than ordinary ; yet can hee not commaund it to burne whom he would , he cannot forbid it to consume whom he would not . this ouer-ruling power of god makes fire and water , which ( we say ) haue no pitie , more mercifull and pittifull then tyrants & wicked men : as flames of fire here more fauourable than nebuchadnezzar , as the sea it selfe more calme than pharaoh . nay more , this prouidence makes the vngodly meditate a vaine thing , especially in banding themselues against the church . nay more yet , their counsels are not onely turned vnto folly , the lord disappointing them , but euen to a quite contrarie end , for a mischiefe to themselues , as here , the same fire that they kindle against the children of god , lickes vp themselues ; the same destruction that pharaoh intended against israel , ouerthrew onely himselfe and all his hoast . hence dauid obseruing this truth , is bold to say , that the wicked digges a pit for others , but falls into it himselfe : hee layeth snares for others , but himselfe is taken ; he whetteth his sword against the innocent , but it shall pierce his owne heart . the wicked deuise of haman against the iewes , was turned vpon his owne head ; both hee and his were hanged on the gallowes which he had set vp for mordecay . and the enemies of daniel are cast into the same den that they prepared for him . the selfe same thing we see experience of in the popes and percies barbarous deuise against the church : they could make their furnace , but could not kindle the fire : nay some of the actors were marked with their powder , but none against whom it was layd : though they carried it a long time in their resolutions and plots , yet did not they meditate a vaine thing ? yea did not the artizans of death perish in their owne art ? yes most iustly . and so of d. stories iron cage , which was turned into an hurdle and halter against himselfe . let vs all therefore ( to the praise of god ) acknowledge , both what a bootlesse thing and dangerous it is to be an instrument of malice against the church . the pope and holy league ( or rather , impure faction ) haue a long time leagued themselues against the churches reformed : but hath not the lord still dissolued their most furious practices , and made the end shamefull vnto themselues ? haue they not lost more by their cruell inquisition at home , then they haue gotten ? hee that hath knowledge of the state of the low countries , shall easily see it had beene good for them neuer to haue knowne it . haue not the same persons by horrible stratagems and blood-sheds sought vtterly to waste the church ? but is not the blood of martyrs the seede of the church ? haue not we reaped the holy doctrine of christ , which was sowen in the blood and ashes of our fathers ? was not that most hellish massacre in france a meanes vtterly to haue abolisht the mention of religion for euer ? but haue wee not great hope , that the lord will giue them to reape in ioy for such sorrowfull sowing ? and in sight , france was neuer so furnisht with protestants as at this day . against our owne country did not they bragge and beare themselues vpon their inuincible nauie of 88. to destroy young and olde , religion and iustice on a day ? yet what was the end but this , the lord brake their ships , and so weakened their strength , as they haue halted euer since , neuer able to gather such forces together againe ? and of what attempt almost euer so wicked could they blush at , saue this most execrable deuise , for which these dayes of purim are instituted as a memoriall ? for indeede , as neuer any vnfinished was so neare the accomplishment , so neuer any did cast more iust reproach vpō them , both for the accursed mischiefe and cariage of it , as also for the suddaine shame & confusion wherewith the actors were cloathed . and , as it is bootlesse , so is it a dangerous thing to be an instrument against any good man , come vvith what humane authoritie hee can come . these seruants of nebuchadnezzar might thi●ke they had warrant enough for their fact , by the kings commaundement ; but yet the fire licked them in suddainly and irrecouerably . the prophet zachary calls the church ( and so the members of it , ) an heaui stone : neuer man lifted at it , but was torne in pieces . the th●eatning is passed , they shall be couered with shame which warre with sion . a wofull thing it is for any man to hatch mischiefe against the church : he carries his owne coales , and a sentence of condemnation with him , although hee goe in with haman to the kings banquet . see esa. 33.1 . and 41.14.15 . and obad. 18. so much for the enemies : now in the persons deliuered , the text affordeth three notable points , 1. the manner , it was miraculous : 2. the meanes , a sonne of god walking with them : 3. the effect , namely the acknowledgement of the true god by nebuchadnezzar and all his nobles . of all these very briefly . i. for the manner : they were cast in bound , and the fire onely loosed their bonds , consumed them , and set their bodies free , yea their garments did not so much as sauour or smell of the fire . gods children , and the children of the church , by fierie trials get more liberty , and walke more enlarged ; they haue their chaines of sinne consumed , and so walke more gloriously in persecutions than euer before , and themselues like gold come out more purified . neuer were these three more glorious than in the flames . we must learne by the papists furnace to take good , as we haue taken no harme : and labour , that our bonds of sinne may be more and more loosed , and our selues walke at more liberty in the wayes of gods commandements . thus wise men take more benefit of foes than of friends . ii. for the meanes of their deliuerance . some ascribe it to virginity , as damascene ; some to fasting , as basill : but the word of god ascribeth it to faith in the sonne of god ; heb. 11.34 . by faith they quenched the violence of the fire . and so in this place : nebuchadnezzar saw a fourth like the sonne of god ; speaking indeede like an heathen , whose gods were begotten one of another : not vnderstanding the sonne of the eternall father , but an angell , vers . 18. yet hence we may note many good things , as first , that the lord iesus the sonne of god , and the protection of his people , by whose onely power a true miracle can be wrought , then affords his most gracious presence , when his members are in extreamest dangers : as the head most bestirres it selfe in the exigence of the least member . he tooke not the quality of fire from this fire , ( which did burne wood , and fewell , and the enemies bodies , and the bolts of daniels fellowes : ) but onely restrained and repressed it from these subiects . and hence it is , that the martyrs neuer finde such a chearefull presence of gods spirit with them , as in the midst of flames : whose consolations swallow vp all their feares , and all the horrour of those flames . of this trueth if our selues had not had experience in their hellish conspiracie , we had not beene here at this time . secondly , let vs ascribe that saluation vnto the sonne of god , who walked with vs in that furnace . the wicked tyrant could espie a fourth like the sonne of god in the furnace : much more let vs , and acknowledge , that it was no fore-sight , wisedome , merit , or humane meanes whereby we were preserued , but onely the sonne of god , who by themselues reuealed it . and for time to come let vs hide our selues vnder his wing , which if wee doe , fire shall cease to burne , and water to drowne , rather than we shall perish . thirdly , as this tyrant by this sight of this sonne of god in the furnace did acknowledge , that hee neither ought to haue commanded such an vniust command , nor his ministers obayed it ; so wee wish the romish n●buchadnezzar would at length come ( by such euents as haue befall ●n him ) to acknowledge the sonne of god with vs , protecting and defending his owne religion among vs : and that the tyrant would but come to aske that iewish question , who is this whom the windes and seas obey , as in 88. and what is that fourth , who would not suffer the fire to burne those , for whom it was prepared , as in 1605 ? and conclude at last , that it is hard to kicke against such prickes . iii. for the effect or euent of all : it is the acknowledgement and praise of the true god , euen among his enemies : much more should this be among vs , who professe our selues friends , and had the sweet of the mercie . note dauids practice on the like occasion , psal. 7.16.17 . his mischiefe shall returne vpon his owne head , and his crueltie , shall fall vpon his owne pate : i will praise the lord according to his righteousnesse , and will sing praise to the name of the lord m●st high . let vs also praise the iustice of god in defending the good , and reuenging the wicked : as he hides not his righteousnesse , but drawes it out for our safety , so let vs not hide his saluation , but draw it out for his glory : let fathers tell their children , and so let it be in euerlasting memory , that the lords grace and the papists wickednesse may neuer be put out . and let vs not onely speake of it as a wicked intent , and so force one another to malice them , but driue our selues forward to such duties , of faith , loue , obedience , as beseeme those who looke for such saluation . thus it becomes the iust to be thankefull . to this blessed sonne of god , who is alwayes present with his church in the hottest flames , together with the father of mercies , and spirit of all consolation , be all honour and glory , now and euermore . amen . amen . the end of the first sermon . romish edom . amos 1.11 , 12. thus saith the lord , for three transgressions of edom , and for foure , i will not turne to it , because he did pursue his brother with the sword , and did cast off all pitie , and his anger spoyled him euermore , and his wrath watched him alway . therefore will i send a fire vpon teman , and it shall deuoure the palaces of bozrah . in these verses is contained the fourth example of gods seuere iudgement against the neighbour nations of his people israel : namely vpon the edomites , which dwelt in arabia , and confined vpon the south coast of iudea . wherein wee will obserue three generall poynts . 1 a threatning : for three transgressions of edom , and for foure , i will not turne to it . 2 the equitie of it : because hee pursued his brother , &c. 3. the execution of iudgement , vers . 12. therefore will i send a fire , &c. i. first of the threatning : for three transgressions of edom , and for foure : ] here is a certaine number put for an vncertaine : and it may be considered either ioyntly , and so three ●nd foure make seuen , and then by this number is vnderstood , first , the multitude and magnitude of their wickednesses , being in ripenesse and perfection : secondly , the greatnesse and heauinesse of their punishment , as leuit. 26.21 . i will punish you seuen times more for your sinnes . or seuerally : and then this is the sense : if after once or twice their prouoking of me they had returned , i was readie to returne and giue them pardon : but now the fourth time prouoking me , that is , going on in sinne still , and adding obstinacie and impenitencie to their sinne , i will beare them no longer . here note by the way , that the lord is not suddenly moued to punish euen his enemies . he speakes to a man ( saith iob ) twice and thrice . but after men a long time haue persisted with obstinacie in diuers and grieuous sinnes , then at length he reckoneth for many together : thereby manifesting both his patience in forbearing , and his iustice in smiting . i will not turne to it . ] first , i will not turne my selfe any more in my loue , nor by my spirit , vnto them : i will not offer my selfe in patience to expect them any more . secondly , i will not turne them to my selfe by repentance , but leaue them to themselues , to enioy their sinnes so many and so enormious , till my swift and seuere iudgement ouertake them . note here , that of all iudgements the most seuere is to be left and forsaken of god ; when he is so farre prouoked as he will not returne . this one threat ( i will not turne to it ) is an epitome of all miserie . ii. now of the equitie . these idumeans were stubbornly wicked , and heaped vp sinne vpon sinne . but especially they are here threatned because of their crueltie and fiercenesse against the church of god , set downe in foure particulars : 1. in respect of the persons : he pursued his brother . esau was the naturall brother to iacob , yea a twinne of the same wombe at the same time ; so as the edomites and israelites were cousin-germans , of two brethren , esau and iacob : yet as esau hated his brother extremely , with deadly hatred plotting his death , euer after he got the blessing from him : so was this imbred hatred deriued into his posteritie against the posteritie of iacob , forgetting they were brethren , and of brethren . therefore it is said , he cast off all pitie , and put off all humanitie , naturall affection and all bowels were laid aside : so is the word , violating euen the law of nature . 2. in respect of the extent of his wrath : it turned to fiercenesse and crueltie , no sparke of compassion left ; called furie and rage , psal. 137.3 . while they cried , downe with it , downe with it , euen to the ground . 3. in respect of the effects : which in the text are two : first , sword and slaughter : secondly , spoyle and robberie : they spared neither life , nor goods , but as theeues both slew and rifled them . 4. in respect of the time : his anger was euermore , and his wrath alway ; as a cruell beast hauing taken his prey will neuer let it goe : so edom neuer let israel goe free , no time wasted his wrath , which continued , perpetuall , and irreconciliable . obiect . there was often truce and peace betweene them . answ. no : in warre he spoyled , in peace he watched him , saith the text . thus he that is after the flesh persecutes him that is after the spirit with an endlesse hatred ; the wicked , the elect ; the edomites , the israelites . iii. the third generall is the execution of iudgement : therefore i will send a fire ] god will send . god reuengeth his . fire in scripture is vsually put for a most grieuous plague , by sword , or famine , or pestilence . or we may take it in the letter , fire , that is , extreme slaughter and desolation , eating vp the countrey as fire doth stubble . for fire is a name of efficacie as well as of nature : as num. 21.28 . a fire is gone out of hesbon , and a flame out of sihon , that is , the enemie wasting the fields and countrey , as an outragious fire . vpon teman ] the metropolis of idumea , so called of teman the sonne of eliph●s , the sonne of esau , gen. 36. palaces of bozrah . ] a citie in the borders betweene moab and idumea : sometime ascribed to one people , and sometime to the other , for their vicinitie . this notes the extent of the iudgement , which shall reach to the vttermost border of edom , no part shall escape . this iudgement is at large described , obad. 10.11 . thy strong men , o teman , shall be afraid , because euery one of mount esau shall be cut off by slaughter : for thy crueltie against thy brother iacob , shame shall couer thee , and thou shalt be cut off for euer . so much for the sense of the words : now to the application . edom is a speciall type of the kingdome of antichrist , aboue all other the enemies here threatned , who were all more open , lesse hurtfull and hatefull . the hebrewes thinke , that the romans came of the idumeans : how true that is , i will not dispute : sure i am , if they bee not of the naturall discent , they are of the spirituall ( or vnnaturall ) and so like as by the one wee may see the expresse picture of the other : that looke as it is said in gen. 36.8 . this esau is edom , so wee may as truly say , this romish and antichristian esau is edom. the similitude betweene them we will consider , 1. in their persons : 2. in their sinnes : 3. in their iudgement . first , for their persons they are as like as like may be ; in foure respects : 1. esau stroue with iacob in the womb : whereof when rebecca asked the lords counsell , the answer was , two manner of people shall be diuided out of thy bowels . noting a continuall fight in the wombe of the church . no marueile , if the esau of rome striue now against the church , seeing euen in the wombe , before hee was borne into the light , he stroue to hinder the birth of the church in the daies of the apostles : for antichrist worketh already , 2. thess. 2.7 . although the romane empire held him then by the heele , and hindred his birth : but not long after he was borne into the world , and the man of sinne reuealed , vers . 8. 2. esau was red , and therefore called edom , betokening his bloody dis●osition : and the romish edom is figured by a woman in skarlet , and a purple whore , whose garments are died in the blood of the saints ; wherwith she also her self is drunken , 〈◊〉 . 17.6 . 3. esau was rough , hairie as a beast ; which betokened his sauage , truculent , and cruell nature : so a right owner of mount seir. besides , he was a mightie hunter , as hungrie as an hunter , rauenous , insatiable : feed me ( saith he ) or let me swallow at once thy pottage : so the word signifies : as camels are fed by casting gobbets into their mouthes . the romish edom and kingdome of antichrist is described ( reuel . 13.1 . ) by an hideous and monstrous beast , which was like a leopard , most cruell , vntamed , and most hurtfull to mankinde , which ( as basil reports ) will most furiously teare in peeces men , yea a paper that hath but the image of a man. this beast of rome is likest vnto the diuel , who prosecutes with most deadly hatred the image of god in man. the feete of this beast are like beares feete , for roughnesse , and crueltie , and tearing : and his mouth as the mouth of a lion , for rauening and deuouring of christian men : which the lamentation of the whole christian world can better expresse than my words , or all rhetoricke in the world . this was prophecied of esau in his fathers blessing , gen. 27.40 . thou shalt liue by the sword : so did the idumeans , a sauage and cruell people . so do the romish idumeans only support themselues by fire and sword , the surest arguments when all other meanes faile . intimated also by the ten hornes . 4. esau was a cauiller at iacobs name , and a liar , in that he said he had taken away the blessing and birthright , both which , himselfe had passed away ; and a false perfidious person , who , though he sold the birthright , and passed it away by an oath , yet he made but a scoffe at it , and had no purpose to performe it : nay he contriued and hatched the death and murther of his brother , if once the daies of his fathers mourning would come , so to recouer his birthright againe . the romish edom will not allow the true church of christ the name of christ , but calles the religion by which we worship the god of our fathers , heresie . he hath passed away his right to the blessing , by being the head of apostasie , and complaines that we challenge it . he is false and perfidious , no way to be held to any promise , by oaths or vowes , but he hath euer a secret tricke or reseruation , to play fast or loose at his pleasure . hence the beast is said to haue seuen h●ads , that is , fulnesse of fraud and subtiltie , to ouer-reach and abuse the church of christ : and , to recouer his power againe , will plot the death of so many kings and kingdoms as stand in his way . thus are they like in respect of their persons . secondly , they are as like in respect of their sinnes : that the lord may say , for three transgressions of the romish edom ▪ and for foure , i will neuer returne to it in mercie , but will send a fire and vtter desolation . one transgression is prophanenesse , as esau preferring the present profits and pleasures of this world , yea their belly before true religion : and now all sinnes are set to sale ; any thing lawfull for mony ; they can pardon for mony that which god will neuer pardon , yea and sinnes before they bee committed . another transgression of romish edom is idolatrie , as base idolatrie as euer was in edoms posteritie ; which hath quite cut them off from god , who for their spirituall whoredome will neuer returne to them any more . a third transgression , for which god will neuer returne to it , is vaine confidence in their owne merits , which cuts them from christ , and quite casts them out of gods fauour : gal. 5.4 . the fourth , and last transgression is deadly and endlesse crueltie against the people of god , and the church of christ : as the lord would not returne to edom especially for his extreme crueltie against his brother , in word and deed , neuer dated , by sword and spoyle euermore . now that this is a sinne in these romish edomites , for which god will neuer returne vnto them , let vs see in our owne glasse , and compare edoms crueltie in the text with our owne champions of antichrist , and dukes of the romish edom : and wee shall see the face , fauour , affection of the one in the other : nay we shall see old edom red , but our late edomites in skarlet , of a farre deeper dye in blood than they . they are like one another in that : 1. old edom pursued his brother , to whom all naturall bonds did binde him , and to whom he owed homage : new edom pursued neerer brethren than they . iudea was but a neighbour to idumea ( neere neighbours indeede , but fortie miles from ierusalem , and so in all humanitie should haue been louing to them : ) but these were neerer than neighbours , vipers within our owne mothers bowels , bound to our common-wealth in all bonds of loyaltie and subiection , as edom should haue been an homager to iudea , being subdued by dauid , 1. chron. 18.13 . yet against all lawes of god , na●u●e , and nations they crie , downe with it , &c. 2. edoms chiefe spight was not against any ignoble place , or village , but against ierusalem the citie of god , for pleasure a paradise , for spatiousnesse sixe miles about , for multitude of people fifteene hundred thousand inhabitants , for beautie the eye of the world . adde hereunto the temple , the sanctuarie , aarons rod , vrim , sacrifices , praises and worship , whereby it became gods delight . yet old edom cries , downe with it , downe with it euen to the ground . the same was the voyce and practice of our late edomites , against our ierusalem the eye of the world , against our temple , church , state , and land ; they strucke at the heart , and sought to let out the life-blood . 3. old edom , when strangers cast lots vpon ierusalem , was as one of them , obad. 11. that is , when babel made sure of ierusalem , edom being too weake of himselfe ioyned with babel , and , when the babylonians entred , edom was farre more cruell than they : for , whereas babel would haue been contented with the citie and the spoyle , the edomites would not be contented but with blood : for so saith the prophet , thou shouldest not haue stood in the crosse waies to cut off them that should escape . our late edomites , when the spanyards or any enemie should cast lots vpon england , were as they : and , that nothing but blood would serue them , appeared not only in the bloody terrible blow , but also by standing in the crosse waies , readie prepared to the slaughter when the blow should be giuen . 4. old edom spared none , he shewed no pitie to his brother , but was altogether without naturall affection : and these vnnaturall edomites were pitilesse , not onely to such as they made their enemies , but euen to their friends , allies , kindred , both in the flesh and in their faith . for one asking the question what should become of the catholikes in the house , &c. answer was made , they would send them all to heauen in a fierie chariot , and so prouide for their ease . but will you see wherein old edom was farre inferiour in crueltie to the late edomites ? all arts ( they say ) are growne to perfection of late daies : and so is the art of iesuitical rebellion and treason . these iesuites or esauites goe beyond all their predecessors in their art . as for example . 1. neuer was any wickednesse acted so cruell , but a man by studie could giue it a fit name , as the spanish inquisition , the massacre in france , the butcherie of the merindolians , all by papists . but this was so matchlesse a crueltie , as no name can fit it : a chaos of confusion , a masse of euill , a sinke , a roote of mischiefe , a contempt of all laws , diuine & humane ; it was euery thing that hath any wickednes in it , perfidiousnes , robbery , sacriledge , homicide , parricide , fratricide , regicide , idolatrie , paganisme ; the whole traine of iniquitie , and diuellishnes it self in the abstract ; a catholike crueltie , a crying , a roring , yea a thundring sinne of fire and brimstone , as his maiestie calles it , in his speech , 1605. 2. edoms indeede was an vnnaturall crueltie : but they were heathens , without the true knowledge of god. these late edomites professe religion , and such a religion as out-boasteth all in sanctitie and piety : nay , they were their religious men . obiect . why , but they were but a few vnfortunate gentlemen . answ. happie wee they were so vnfortunate . but these were but the lesse wheeles : catesby , faux , percy , and their fellowes were but petty traytors , nimble and actiue as mischiefe vseth to be ; but the priests and iesuites were the great wheeles , which not seeming to moue , moued them . but what should moue these ? answ. that ponderous and waighty plummet and lead , the popes breue . for the primus m●tor of all these treasons is the pope and popery it selfe . faux in his confession said it was meerely and only for religion , and for his conscience sake , denying the king to be his soueraigne , as being an hereticke : and , for reliefe of the catholique cause : and , hee had heard masse and receiued the sacrament , for acting the matter and for secrecie . 3. edom exercised his cruelty by open warre , wherein either warning to prepare , or intreaty , or truce , or flight , or deliuering the citie vp , might haue satisfied the enemie , and saued their liues . but these edomites ( more cruell then euer any scythian ) digged out of the depth a pit of mischiefe , yea out of the bottome of hell ; no more league could be made with them than with hell it selfe , or the graue which is inexorable . olde edom ioyned with babylonians , men whose designes might haue beene preuented : late edom ioyned himselfe with furies and hellish ghosts in the caues of darknesse , digging a new hell of sulphurious fire , with wide mouth to open it selfe , and deuoure three kingdomes at once . olde edom cried of ierusalem , downe with it , downe with to the ground : young edom would raise it from vnder ground . 4. olde edom , although they shewed no pitie to their brethren , yet they spared zedekiah the king , and the prophet ieremiah , and many nobles liues whom they carried into babel . our young edomites spared neither king , who had neuer drawne blood of them for their religion , nor queene , nor prince , nor nobles , nor counsell , nor iudges , nor bishops , nor gentrie , nor young , nor olde , no not their owne ; the stroke of the blow had beene like the blow of duke medina his sword , of which he professed , his sword knew no difference between catholicks & hereticks . 5. old edom raised but the materiall walls of the citie and temple : these digge to blow vp the foundation not onely of stately palaces , but of all churches , and of the whole common-wealth : especially that foundation layd in syon , of gods pure worship : and , rather than this true religion shall stand on the foundation , his maiestie defending it , his nobles guarding it , his lawes strengthening it , the ministerie preaching it , and his subiects professing it , all shall by one vnexpected and terrible blow be vtterly and pittilesly destroyed : and , when they had done this , they would like honest men lay it all on the pu●itanes , whose throats must be all cut for it . this speaks for our religion , that certainly it is christs , seeing antichrist and his limmes doe so rage against it . it was gods israel , his sonne , his lot , his hallowed thing , which edom was so cruell against . therefore wee say of romish edom as tertullian said of nero , that religion must needes be good which nero so persecuteth , which the pope so persecuteth . to detect and detest so wicked and bloody a religion , set vp by subtilty , held vp by violence and cruelty : for it is not from the bad constitution of their persons , but of their doctrine , and refined religion by the fiery wits of late iesuites and priests ; as i can cleare in an hundred seuerall positions of theirs , if there were any doubt . christ would not haue his disciples call for ●i●e from heauen against that citie which receiued him not , as elias did : much lesse may they bring a sparke from hell , to blow vp three kingdomes at once . to blesse our god for deliuering vs from that intended cruelty , and neuer forget his wonderfull mercy . oh happie 5. of nouember , wherein our sunne should haue been turned into blood ; wherein our name should haue beene ch●nged into ichabod ; wherein had beene set vp againe the abhomination of desolation . a day when the great citie should haue beene a beacon to all the land , and all the 〈◊〉 to the whole world . a day which should haue burnt 〈◊〉 an ouen , mal. 4.1 . what had a bonfire of 200. in one day beene to this ? the massacre of france , in which thirtie thousand were murdered in one moneth , had beene but a play vnto it . farnesius might now haue had his minde fulfilled , and haue ridden his horse to the saddle in english blood . but god for his owne name sake turned it into an honourable and glorious day , a day of ioy and gladnesse to all true-hearted english-men . when esau came with 400. men toward his brother iacob , minding no doubt to performe his long-intended malice , god so ordered the matter , that he was not able to giue him an ill word . why ? what was the reason ? iacob had all night before wrasted with the angell , and preuailed , and got a blessing from him , which was , thou hast preuailed with god , thou shalt also preuaile with men . the cause why romish esau being appointed and all prepared , could not hurt an haire of our heads , was , that some wrastled with god by prayer , and left him not till he had giuen vs the blessed deliuerance . the catholiques were deuout and earnest to set it forward , so many as they durst trust , and the rest implicitè ▪ not knowing their meaning : but their prayers are like their religion , and their religion like that of the deuout women , who raised tragedies against paul. well , when iezabell proclaimes a fast , let naboth looke to his vineyard . when catholiques are deuout , and busie at their beads , let vs looke to our selues ; wee neede not feare those weapons , but other that are a preparing . it is the wisedome of a prudent captaine that feares an vndermining , to vndermine and preuent the mischiefe by a crosse traine : and so was famous vi●nna preserued against the turkes . if papists lay secret vndermining traines , to ouerthrow vs , prayer and repentance will be a crosse traine , that vndermines the vnderminers . if we can preuaile with god , we shall be sure to preuaile with men . thus farre of edoms sinne : now of edoms punishment , and the similitude of it with our edomites . edoms punishment is set downe in the text , 1. by the certainty , 2. by the seuerity of it : it is certaine ; for , 1. god will doe it , 2. he will not returne . and it is seuere ; 1. hee will send a fire , 2. a deuouring fire , vnresistable , 3. vpon teman , the metropolis or mother citie , 4. on the palaces of bozrah : a fire wasting the whole land . in all these we haue a liuely pourtrayture of gods iust iudgement vpon the romane edomites , which shall not be lesse certaine than seuere . the certainty of the destruction of the kingdome of antichrist is manifest : i. in that the lord will doe it : for he hath spoken it , reuel . 17.17 . the words of god must be fulfilled concerning the destruction of babylon . now by babylon in that chapter and prophecie , is not to be vnderstood the babel of chaldea , neither do the threats befit that babel , which was fallen and destroyed before : but the mysticall babel of rome , which succeedeth and exceedeth that in cruelty . this i will not stand to proue , because we haue it plainely confessed both by bellarmine and ribera , the learnedst of the romish church , that rome present , is mysticall babel . iohn ( saith bellarmine ) euery where in the apocalyps calleth rome babylon ; because ( saith hee ) onely rome in iohns time had the rule ouer the kings of the earth , and secondly , was the citie set on seauen hills , which agrees to no other citie . what therefore i am to speake of babylon in the reuelation , i shall aptly and properly speake of rome , by the learnedst of the papists owne confession . and the reason , why the spirit of god by allusion doth call it babylon , is by way of similitude ; because as that easterne and chaldean babylon did a long time oppresse the church of the iewes , so this western and italian babylon hath kept , vnder most horrible oppression and thraldome the church of the christians . this babylon must be so certainely destroyed as if it were done already : reuel . 14.8 . it is fallen , it is fallen , saith the angell . true indeede , it is already accomplished in part : it is fallen , 1. in the purity of doctrine , 2. in the estimation which once it had . 3. in authority : but this prophecie notes the certainety of her fall by an outward ouerthrow . and this babilon must be certainely destroyed , because god the great iudge of the world hath passed sentence against her , which only waites the execution ; reuel . 18.20 . reioyce ye heauens ouer her , for god hath giuen your iudgement on her . againe , if any meanes can bring hir destruction , she shall be destroyed : if death , sorrow , famine or fire can destroy her , these shall come on one day ; and if all these were vnable , the strength of god is able to pull her downe , reuel . 18.8 . for strong is the lord , which will condemne her : now if god set against a man who can rescue him ? iob. 33.13.14 . ii. the iudgement is certaine , because , as the lord would not returne to edom , so neither wil he returne to romish edom : for , 1. he is too far prouoked : the sentence is past and therefore irreuokable . 2. this leopard , as shee is called , reuel . 13.2 . cannot change her spots . 3. edoms teares found no repentāce , heb. 12.16.17 . no more shall these , nor by any meanes will god call back his anger . the seuerity of gods wrath against the kingdome of romish edom is not vnproportionable to the iudgement of the syrian idumea . 1. in the kinde , a fire ; by which is signified an vtter desolation : 2. a deuouring fire , which signifies the incurablenesse of her estate , she shall neuer rise from vnder the iudgement . 3. the chiefe subiect is teman , the metropolis , signifying the vtter ruin of rome it selfe : 4. it shall reach to the palaces of bozrah , noting the generality of the iudgement through all the kingdome of antichrist . first , the destruction of rome shall be by terrible fire , euen in the letter it is most likely ; though some of great note thinke not so : for , 1. it is said , reuel . 17.16 . the ten hornes which thou sawest , shall hate the whore , and make her desolate , and naked , and burne her with fire : and chapter 18.8 . she shall be burnt with fire . by which oracle of the holy ghost it plainely appeares , that the christian princes , which haue been in such league with rome , shall at length make warre against the very city of rome , take it captiue , spoile it , famish it , and at last burne it with fire . 2. harlots by the law of god were to bee burnt with fire , as we see in the example of iudah and thamar , gen. 38.24 . but babylon is the mother of whordoms and abhominations of the earth , reuel . 17.5 . yea the great whore , with whom the kings of the earth haue committed fornication , verse 2 therefore &c. 3. she as ashur hath a long time bene the rod of gods wrath , by which the church hath beene scourged , and corrected for many ages : and now must bee cast into the fire , broken and burnt . 4. there is no other nitre or meane● to purge that idolatrous city : we would haue cured babell , but she would not bee cured therefore she shall neuer be purged , but all her drosse and trash shall passe the fire . 5. by the law of retaliation she must be consumed with fire : for whosoeuer durst mock or resist her , or any of her decreees , was presently adiudged to fire : burning was the peculiar punishment of gods saints , whom shee condemned for heritickes . of syrian edom it was sayd , as thou hast done , it shall be donne to the , thy reward shall returne vpon thine own head ; and of the romane . wi●ked papists make the furnace seuen times hotter than nebuchadnezzars but here is a furnace heated by god himselfe for themselues . they deuise an vnnaturall fire and furnace vnder the parliament , to consume the innocents of three kingdomes : but giue her double ( saith the spirit ) to that she hath done : first , ten kings shall set vpon her and burne her with fire , and after this , god himselfe shall cast her in to an hellish and supernaturall si●e , for all rhe cruell and blasing fires which shee hath kindled in all countries , pitil●sly to consume the bodies of god● saints the preludiū here of was seen in our edomite captines ; they lay fire and powder for others , but the fired powder flies in their owne face . obiect . antichrist must be destroyed with the sword of the spirit , and the breath of the lords mouth , not by carnall weapons . answ. the cleere shining of the gospell shall detect the mysterie , wherein antichrist worketh , and lay him naked , and discouer his frauds , by which hee gulls the world : the truth shall warre , and preuaile against his heresies . but this hinders not , but that the princes of europe ( seeing the infinite wrongs sustained by him ) shall ioyne to set the seate of antichrist on fire : considering the scripture affirmes it so manifestly , as euen the papists themselues subscribe to the generall truth of it : for these be the words of ribera : romam non solùm ob pristinam impi●tatem , sed & propter ea quae postremis temporibus commissura est , magno incendio perflagraturam , adeo perspicuum est & manifestum , vt ne stultissimus quidem id negare possit . and the text is plaine , that the kings , marriners , and merchants shall stand and see the smoake of her burning , reuel . 18.9 . obiect . but this seemes impossible : for we see kings and princes sticke fast to support her , as spaine , france , and many kings of europe . answ. god can and will doe it , who hath horses and chariots of fire to besiege her withall , if meanes should faile . but god will doe it by them , reuel . 17.17 . for he hath put into their hearts , to fulfill his will. and by many meanes god can effect it : 1. hee can soone conuert them from their antichristian and papisticall superstitions to the truth , as sundrie of them are already . 2. it may be , that sundrie of them which yet retaine romish idolatrie , may for some other causes turne against the pope and waste rome , as for his vniust claimes , his horrible pride and tyrannie , his treasonable practices against them , pardons to kill them , &c. and thus by charles the 8. and lewis the 12. kings of france , was rome sacked and spoyled , and the pope opposed : as also by charles the 5. his armie . and is this vnlikely , when not onely the popes agents and priests shall giue the sacrament and absolution to gunpowder-traytors ? but iesuites teach it lawfull , yea meritorious to kill christian princes , nay popes themselues so proclaime it , as sixtus quintus of the villaine that murthered henry the 3. of france . obiect . but then this prophecie may seeme to be in part fulfilled . answ. no , this fire of edom must be a deuouring fire ( which is the other part of the similitude ) that must quite consume teman the metropolis : so this first against rome must be as a fore-runner of the fire of hell , it must be vnquenchable , and agreeing with that fire of the syrian edom : obad. 18. a fire shall be kindled in edom , and deuoure them , and there shall be no remnant of the house of esau : for the lord hath spoken it . this ruine of rome shall be like the ruine of iericho , which can neuer bee re-edified : and is notably shadowed in reuel . 18.21 . by the casting of a milstone into the sea : noting both the swiftnesse and irrecouerablenesse of their estate , no more to be raised againe than a milstone can rise out of the bottome of the sea and float againe . yea the eternall desolation of rome is noted by denying such things to be euer any more in her , which a citie cannot be without , viz. a milstone shall not be heard in her , nor the light of a candle seene , nor any crafts-man , nor any voyce of ioy , nor any bridegroome , or marriage , or procreation . a poore citie it is , or none at all , where none of these are . obiect . but the state of rome is the strongest state in the world , for wisedome , wealth , strength , and many of our great ones goe backe to them : so as you speake vnlikely things . answ. 1. god will honour himselfe by eff●cting his will in vnexpected and vnconceiuable meanes : hee is wise of heart to lay vnknowne pipes and meanes for his purposes . and herein it shall be like edom , obad. 8.9 . in that day i will destroy the wise men out of edom , and vnderstanding from the mount of esau , and thy strong men o teman shall be afraid : neither is there wisdome or strength that shall helpe against the lord. 2. god by themselues , if others be sla●ke , can hasten their destruction ; as it was with edom , obad. 7. the men of thy confederacie , and they that were at peace with thee , deceiued thee . so our late edomites were detected by themselues , euen by their owne confederacie . 3. what if some go to thē , and giue them a little lightning before their death ? see we not such infamie cast vpon them all by their daily practices and plots , as all the water in the sea can neuer wash away ? yes , we see with our eyes , that they gaine not , but fall , notwithstanding all their supplies of succours . to comfort the poore church of god , in that , when the enemie marcheth furiously like iehu , god sets in , and prouides for his safetie . reuel . 10.10 . iohn hauing before prophecied of many mischiefes to befall the church , by antichrist and the turkes , both conspiring against it , in this chapter brings christ in a vision for the comfort of the church , thus described : an angell , namely of the couenant , our great mediatour ; comming from heauen , to make himselfe better knowne , and neerer to his church ; clothed with a cloud , not onely in our humane nature clouding & vailing his deity , but still obscured by the world ; with a rain-bow on his head , a signe of reconciliation , an assurance that he will remember his couenant , as genesis 9.15 . and a token , that although stormes and tempests be vpon the church , yet christ at length will driue them away , and reduce the calme of it , and a faire season ; his face as the sunne , shining as in his transfiguration , to his church ; his feete as pillars , for strength , of fire , because of his efficacie and force to ouercome all difficulties . he is a constant stander as a pillar , and fierce , for his churches good . a sweete meditation against all fierie , furious , and sulphurious plots of the enemies of the church . he hath the rain-bow on his head , his feete are pillars of fire , and further , he sets his foote on the sea and earth , to note the subiection of the sea , and earth , and all the creatures , and all the world vnto him . the iustice of god shall one day magnifie it selfe against that bloodie seate , citie , and kingdome of antichrist : for , 1. he that is the vnmercifull maintainer of all treasons , and supreme head of all heretikes , must needes be fearefully destroyed . 2. he that is concluded to be more merciful than christ , because christ deliuered none out of purgatorie ; and more powerfull than god , because god makes but creatures , he makes the creator , shall dearely buy that and other such blasphemies . 3. pride ( wee say ) must haue a fall , and , the higher the pride , the lower the fall . he that hath fought against the kings of the earth , yea against christ the king of kings , the tenne hornes shall fight against him . hee that out of his horrible ambition hath made mightie princes hold his stirrop , leade his horse , become his footmen and foot-stoole , shall one day be paid for all . he that hath taken from them , imperiall crownes , purple , scepters , kingdomes , shall by them ( ere long , i doubt not ) be left desolate and naked . hee that hath long ouerborne them with the bragge of his primacie , and set himselfe aboue all that is called god , shall by them be made to drinke of the cup of their supremacie . they that haue giuen the saints blood to drink , shall haue blood to drink , herein like to old edom , obad. 16. edom drunke vpon mine holy mountaine : and the heathen must drinke them vp , and swallow them , and they shall bee as though they had not been . pharaoh drownd the israelites children , and was drownd himselfe . the same fire lickt in the enemies , which they made so hot for the three children of god. humans gallowes catcht himselfe . catesby , rockwood , grant , deuisers of the powder-plot , by their owne powder were almost blowne vp , yea made vnable for their own defence : and the same day catesby the first deuiser , and p●rcy the chiefe actor were killed with one bullet shot with powder . as i haue done ( said great adoni-bezek ) so god hath done to me . from all this it followes , that all the balme in gilead cannot heale them : not the ten hornes or kings , not the seuen heads , not his power and bloody war●es , his spanish inquisition , his massacres , his two trayterous colleges , his buls and excommunications , his councell of trent , his order of iesuites ; not his blacking of the liues and practices of his aduersaries , not his iugling with images , his false miracles and legends , his lies and equiuocations , his falsifying of all authoritie , and the like , can still vphold his tottering state , down he must for all his props , he must dye in the midst of his physicians ; we must expect it , pray for it , and reioyce in it . come out of her , my people , come out of her : for it is a people ordained to destruction : reuel . 18.4 . be not partakers of her sinnes , lest yee partake in her plagues . come out in affection , in action , and in habitation , both by spirituall and bodily departure . god is carefull of his people : he would not haue lot destroyed with sodome , nor israel in babylon , iere. 51.45 . nor the iewes in ierusalem at the destruction thereof : a voyce was heard ( saith iosephus ) to leaue the citie , which many beleeued , and sled into pella , and they that would not , were al miserably destroyed . little mice ( they say ) presaging the ruine of an house , doe flie out before hand . let vs by diuine instinct be so wise for our owne safetie : flie communion & companie with papists . for rome is called an habitation of diuels : if a man would dwell among diuels , let him dwell among romanists . and it is no schisme , but gods commandement . neuer heare such whisperings , as speake of a reconciliation of our religions , for that cannot be . yet hate not their persons , but their sinnes ; and pray for the men . it is dangerous to trauell among them , much more to intertaine neere and intimate acquaintance with them . therefore feare to make or meddle with them : leaue them to gods iudgement , which must needs be executed . the end of the second sermon . the romish fowler . psalm . 124.7 . our soule is escaped euen as a bird out of the snare of the fowlers : the snare is broken , and we are deliuered . the matter of this psalme is gratulatory : the occasion , some great deliuerance of the church , from some deadly plot , and imminent danger : or ( as some thinke ) dauid recounteth and collecteth all those speciall deliuerances , which god had wrought for israel , since their comming forth of egypt , till this time : which being many and great , he compiles this psalme , and giues the lord the glory of them all . in the words of my text are two things considerable : 1. a danger , the extremity whereof is set downe by a similitude . 2. a deliuerance : in it 1. the meanes : the snare is broken . 2. the end : wee are deliuered . the danger is set out by comparison of a fowler , who hath layd his nets , and hath caught a silly bird within the meashes of it , of which himselfe and euery man else thinks he hath it sure enough . where the danger is amplified , 1. by the authors of it , fowlers : 2. their instruments , nets and snares : 3. the crafty laying of them , so as they haue compassed the seely bird within the snare . i. the scriptures compare the enemies of the church ( the seely doue of christ ) to fowlers , fishers , hunters : 1. in respect of their purpose , which is to take and catch that they hunt for : they intend to kill and destroy ere they returne . this was cains purpose against abel , if hee could get him alone ; pharaohs against israel ; nero , dioclesian , and the other emperours against the primitiue church . 2. the fowler makes but a sport of taking his prey : as also the hunter : so the enemies of the church count it but a sport to destroy and waste the church and people of god. yea , as they feede vpon the seely birds they catch , with delight ; so these feede on gods people as on bread , psal. 14 4. 3. fowlers are so cruell , that they spare none , young nor olde , male nor female ; all goe together into the bagge . and popish persecutors spare no age or sexe , neither olde men nor children , but haue pulled them out of the belly to the fire ; neither vnlearned nor learned , but haue cut off pastors , doctors , bishops , archbishops ; neither the liuing , nor yet the dead . most barbarous inhumanity . 4. fowlers and hunters will be at great cost to maintaine their game , and count no paines painefull , through frost and snow ; they will endure much hardnesse in hope of their prey . so the enemies of the church care not what cost and charge they be at , what paines they take , to waste and destroy the church : they cannot sleepe , till they haue done euill ; their sleepe departs from them , that is , nothing else troubles them but to be disappointed . such great fowlers of the church in the olde testament were the enemies on euery side : on the east : ammonites , moabites , chaldeans , assyrians : on the west : the philistims : on the north : the syrians : on the south : egyptians , arabians , and idumeans : and the church of god as a little bird in the midst of them all . haman hath ten thousand talents for the kings treasurie , i● all the iewes may be vtterly rooted out . such great fowlers of the church in the new testament haue beene the vassals of antichrist , and especially that great nimrod of rome , who with his popish kings , tyrants , and persecuting bishops , hath eaten vp the poore saints of christ in all countries ; as did their predecessors the ancient tyrants , psal. 83.4 . come , let vs cut them off from being a nation , and let the name of israel be no more in remembrance . our owne booke of martyrs records , that one of our popish bishops was so violent a fowler to furnish his maisters dishes , that himselfe in fiue yeares space tooke and rosted 300. seely martyrs , most of them in his owne walke and dioces . such were our fauxes and fawkners , who made sure account of such a prey as was neuer before layd ▪ for , namely for three whole kingdomes at once : which would haue filled all their nets . for god and man concurred to punish the iniquity of this time , said the letter to l. mounteagle : for the obtaining whereof they despised all danger , and all labour is thought little in digging halfe a yeare together through hard foundations ; they will bestow any cost whatsoeuer , of their owne and other mens ; digby promised 1500. pounds , tressam 2000. percy all that he could get of the earle of northumberlands rents , besides tenne galloping horses . and nothing troubled faux , but that he was disappointed . ii. the scripture both here and else where compares their meanes and instruments , to snares , nets , and ginnes , which are set in the wayes of gods saints to take them and that for two causes . 1. it notes the secrecie of the danger , which makes it farre more dangerous and ineuitable : for nets and snares vse to be layd in secret , and out of sight . in vaine were the net layd before the eyes of all that hath wings , prou. 1.17 . as therfore the fowlers or fishers go about their matters craftily and subtilly , they will stand priuily behinde a tree , they dissemble all , they will lay meate as though they intended to feed the seely bird , which they meane to feed vpon ; they haue a lure or call , as if they were friends and birds themselues ; but the end is to kill and destroy : so doe the fowlers of gods church , psal. 83.3 . they haue taken crafty counsell against thy people , and haue consulted against thy secret ones . so euer haue done the romish antichristian fowlers , who haue beene taught by their great nim●od , leoninae pelli assuere vulpinam , alwayes to match together the lyon and the foxe . iulius the 2. can turne him either way , to peters keyes or pauls sword . what they cannot doe by open force , they can doe by secret fraud , wherein oftentimes there lyes more strength than in the former . the syrian antiochus epiphanes was a liuely type of the romish antiochus : of whom it is sayd , dan. 8.24.25 . his power shall be mighty , but not in his strength : he shall destroy wonderfully , and shall prosper , and practise , and shall destroy the mighty and the holy people , and by his policie shall cause craft to prosper in his hand . a liuely description of the romish antiochus or antichrist , that beast arising out of the sea , hauing as well the hornes of the lambe as the speech of the dragon . he intrudes himselfe as the head and husband of the church , while he robs and wastes it . he professeth himselfe a seruant of seruants , while he sets himselfe aboue all kings and commanders : as boniface the 8. in the yeare of christ 1300. before a great concourse in a solemne iubilee , one day shewed himselfe in his priestly pontificals , with the crosse carried before him : the next day in an emperours roabes , with a naked sword before him , and this title proclaimed , ego sum pontifex & imperator : terrestre ac coeleste imperium habeo : all this is mine , and to whomsoeuer i will i giue it . what is the whole religion of rome but a mysterie of iniquity ▪ a bundle of policie , which by secret conueyances and t●●ines both brought and held all the kingdomes and countries in europe , within the snare and bondage of a silly fryar , by sembled sanctity , lying myracles , false donations , forged writings , and the like : and thus hath ensnared mens bodies , goods , liues , and consciences . neuer saw the world so cunning a fowler . are his emissaries and such as he sends out , of better disposition than himselfe ? no , witnesse gregory the great : as christ sent out simple and seely plaine men to raise vp his kingdome , so shall antichrist make choise of crafty , and double , and deceitfull persons for his businesse . how subtilly did these two friars , clemēt and his associate lay their snares , when they flew the french king , henry the 3. pretending great good businesse for the church and state ? when the papists in france could not by open force oppresse the prince of condy , and casper colignius the admirall of france : they could by fraude and cunning , as by a lure , pretending peace and nuptiall solemnity , raise a sudden massacre , by which thirty thousand protestants fell into their snare , who most perfidiously were slaine , against all laws of god , nature , and nations , not much without the space of one moneth . what potentate euer layd the foundation of obedience in conscience , or could ouercome his enimies without warre , by a parchment bull , or maintaine himselfe and his pompe at all mens costs and deuotions , or conquer opposite princes by their owne subiects , or stabl●sh himselfe by dispensing with vnlawfull marriages and lawfull oaths , or mainetaine so many intelligences by confession , or pleasure all men in their humours , by wealth , pouertie , austerity , voluptousnesse ? what a notable combination of knaueries is there in that religion , wherein all these things and many more , are most eminent , most vsuall ? to come to our owne country : what did those trayterous bandits and emissaries , all●n , harding , sanders , parsons , campion , and others , but by writing and speaking pretend singular loue , instruction , and care ouer their country-men , whose religion they left ? yet indeed what intended they but destruction of prince and state , being trumpets to rebellion , raising vp armes , some out of spaine , some out of ireland , some desperate cut-throts at home , to take away the life of that blessed lady elizabeth of eternall happy memory ? what a number haue they snared vnder the pretext of peace , truce , and friendship , as duke alba in the low countries ? and as the king of spaine in 88. while he was prouiding that invincible nauy against our prince and country , he sent the duke of parma to intreat of peace ; as if it were honesty in catholikes , whome they cannot kill by warre , to delude and spoile them vnder the name of peace , not without villany and per●ury . how secretly did our late foolish fowlers lay their nets and traines ? with what faire pretences ? it was meerely and only for religion , sayd faux : and he was bound inconscience to do it , because the king was an heriticke : he was sent by the name of iohn ionson to percy , to conferre for releefe of the catholike cause . all of them tooke an oath for secrecy , yea heard masses , and tooke the sacrament neuer to reueale any thing . now to the laying of snares as deep as hell : 36 , barrels of gunpouder are prouided , & numbers of iron bars , to blow vp with one deadly blow , in time of peace , in time of parliament●al england , scotland , and ireland , in their king and posterity , in their lawes and gouernments , in their church and religion , in their common welths and iustice , in their tenures and records , yea in their whole state and policy : that he that could carry his heart into the suruey of the consequents , might clerely see a fearefull doomesday of all these three goodly kingdomes . and , as before it was done it was cloked vnder the title of some famous exployt for the deliuerance of persecuted catholikes : so afterward , to turne the odiousnesse of so foule a fact as might haue turned the sunne into darknes , & the moone into blood , they had prepared their proclamations , to lay it vpon puritans , vnder which title they would haue reuenged it by the massacre of all the godly in the land , within their reach . here be cunning fauxes and foxes indeed , in whom we may see the true picture and pourtraiture of euery sound catholike : who by the principles of popery are taught to be as true to their soueraigne as iudas to our sauiour . what great need haue we then to get vs into that secret , which their secrets cannot come into ? namely vnder the secret of the almighty : vnder the shadow of his wing . for the promise to such a one is , surely he will deliuer thee from the snare ●f the hunter . the poore bird is safe no where abroad , but in the nest : and the church is no where safe in earth , but onely in heauen , while it saith with the prophet dauid , thou art my secret place , psalme 32.7 . so much for the secrecie of fowlers . 2. their instruments of mischiefe are compared to snares and nets , in respect of the suddennesse of that destruction , which they intend to gods people . a snare or a net windes in a bird suddenly , thinking on no such thing : nay sometime , while the poore bird is playing or singing , as if it were without all danger , the net or grin wraps it in on all sides . so the enemies of the church , knowing , that sudden and vnexpected euills can hardlyest be preuented , and wound the deepest , commonly effect most deadly stratagems when gods people least expect them . this is the guise of antichristian enemies to the church of god : which while it is not suspicious , but sometimes too charitable and credulous , they lay their snares where no man can possible suspect . would any man think the pope would instigate to kill christian princes at the very masse ? yet by the counsell of pope sixtus the 4. the two princes of medices were hurt and slaine euen at masse ; and the lifting vp of the hoast was made a signe of the murder by the popes legate : as their owne volateran writes . would a prince thinke to be poysoned ( of purpose ) in receiuing the sacrament , by these charitable catholikes ? yet one was by the powder of diamonds tempered with the wine of the sacrament . would a catholique king , most deuoted to romish religion , and a champion for it , expect to be slaine by catholiques , and men of peace , before excommunication ? yet this was iust ( saith reinolds ) and the charitable pope sixtus the 5. said , a true fryar had slaine a countefeit fryar . could any man haue expected that suddaine terrible blow , and an vniuersall destruction from vnder the parliament house , from which the honor , iustice , happinesse , life and soule of our country ( vnder god ) hath beene so long maintained and preserued ? this shewes vs , that papists are not to bee trusted , though neuer so fawning , neuer so flattering . for indeed they are most cruell , both in their positions , and in their dispositions . their positions are these , and such like : 1. the oath of allegiance is against catholique faith , and the health of soules , saith the popes breue . 2. princes excommunicate by the pope , may be deposed and killed by their subiects . 3. no faith is to be kept with heretickes : and all are hereticks that are not of their religion . 4. all men are bound to resist hereticall kings , in the straitest bond of conscience . 5. euen a secret hereticke is ipso iure deposed , and all his leaprous posterity , saith symancha . 6. it is a iust and honourable warre for the nobles to rise vp in armes against queene elizabeth , saith cardinall allan . such also are their dispositions : and such are their practices . we haue seene the fowlers , and their nets : now let vs proceede . iii. the crafty laying of these snares is such , as they haue compassed the bird , and it seems impossible any way to escape . for the danger was , as if the prophet had said : we were on euery side included in the nets of the fowlers , that what way so euer we could turne vs , we were hemd in ; the danger met vs on euery hand , and death euery way layd hold vpon vs. thus dauid ( psal. 18.4.5 . ) confesseth , that the snares of death compassed him : hee was euen as a man bound and piniond to execution , so as hee saw nothing but death before him . and the snares or cords of the graue beset him : so hopelesse was his estate , as if hee were laid forth already , and wrapped in the bands and cloathes of death to the buriall , both in his enemies conceit , and his owne . the same was our condition in that gunpowder treason : the enemies made sure of their prey : they saw their expectation euen in their hands : and brought their wicked conception to the very birth : the crowne and kingdome was theirs : they had disposed of the chiefe offices , the chiefe holds , and reuenue of the land : onely one terrible blow was to be giuen , and the hand of wickednes lifted vp on high , reaching fire to the fewell , which should haue turned three kingdomes into one bonfire . quest. why doth the lord suffer the enemies thus to ensnare his people , that the case seemes desperate , the deliuerance impossible ? answer . 1. that wee may see our owne simplicity , who cannot obserue or preuent their snares , the crafty wiles of satan and his instruments against the church . 2. that wee may take notice of gods patience toward his enemies , suffering them as long as he may , and then his iustice in taking them at the height . 3. that we may learne to depend on gods power and wisedome , for safety and defence ; who onely is able to match and ouermatch the enemies in both : for there is no power or policie against the lord. 4. that the greater the dangers be , gods goodnes may be the more manifest , and that in most desperate euils we may acknowledge our deliuerance to be miraculous , and so the praise of all may be referred to the lord , who is a very present refuge in the troubles of his church ; as our selues found in this our danger . now we come to the second generall part of the text , namely the deliuerance of the church , our soul● is escaped . ] that is , our liues were hunted , our heads euen on the block , & the stroke a giuing , and death fetching his blow : but yet we are deliuered , wee haue escaped with our liues . herein consider , 1. the manner , 2. the meanes of the deliuerance . the manner , as a bird escaped out of the net : the meanes , the net is broken . for the manner : 1. beyond and aboue the expectation of the church , when all things seemed desperate , when all counsell and meanes failed among men , and no hope was left , euen then came deliuerance . how can a poore bird , wound in the nets of the fowler , expect but to be taken ? and this is matter of more ioy & gladnesse , than if the danger had bin lesse . 2. beyond and beside the expectation of the fowlers themselues , to their greater disappointment & confusion . how will the fowler rage and storme , when a silly bird is gotten away out of his net ? so doe the enemies of the church , who haue beene at great cost , and charge , and paines , and beaten all their wits to lay their nets , to be disappointed euen then when they haue their expectation betweene their hands ; as the case of these conspirators was . for the meanes : the net is broken . ] god alone hath broken in pieces their crafty counsels and deuises : god hath frustrated all their purposes : when they had hemd in the people of god , as a bird in a net , on euery side , god himselfe makes a way out ; as when the net is broken asunder , the bird escapeth . doctr. the lord in his season powerfully deliuers his church , by breaking the nets of the enemie . psal. 33.10 . the lord breakes the counsell of the heathen , and brings to nought the deuises of the people . reasons . 1. because god is euer present with his church , in the midst of it , to helpe it at the greatest pinches . esa. 8 9.10 . gather together on heapes , ye people , and ye shall be broken in pieces , &c. for god is with vs , namely as our shield and protection : and , if god be with vs , who can be against vs ? zeph. 3.14 . reioyce o daughter of syon , be ioyfull o israel , reioyce with all thy heart o daughter ierusalem : the lord hath taken away thy iudgement , and cast out thine en●mies : the king of israel , euen the lord is in the midst of thee ; thou shalt see no more euill . the lord is euery where present , but not euery where as in his church : he is the king , and the shelter of it by a speciall prouidence . 2. the church is gods darling and delight : his people is deare vnto him : he that toucheth them , toucheth the apple of his eye , zach. 2.8 . in all their troubles he is troubled , and taketh wrong done to them as done to himselfe : and therefore must needes reuenge vpon the enemies one time or other . see nahum . 1.2.9 . because the lord is iealous ouer his people , hee reserues wrath for their enemies : he shall come vnto them as vnto thornes . the cause also is his : they hate the godly for his sake : and therefore he takes their part . 3. as god is willing to saue his people , so also he is euery way most able . 1. hee is more watchfull for his church , than all his enemies can be against it : hee that keepeth israel , doth neither slumber nor sleepe : in which he out-matcheth the enemies , who , though they often break their sleepe through greedinesse of the prey , yet sometime they must sleepe . hee is a more watchfull guard than sauls , when dauid came and tooke away his speare and pot from his head . the phrase is taken from watchmen , who stand on walls in time of warre , to fore-see the approach of enemies , and giue warning : they may be treacherous , or sleepy , as when the capitall in rome had beene taken by the french-men , if the geese had not beene more waking than the watch-men of the walls . but the lord is a faithfull and watchfull keeper : let neuer so many watch the mischiefe of the church , he is sufficient against them all , hath seauen eyes , zach. 4.10 . 2. he is wiser than all his enemies , and herein ouer-matcheth them , that he knowes all their counsels , they know none of his : which aduantage the king of israel had of the king of syria by reason of gods prophet . hee knowes their whole plot and proiects , and suffers them to carrie them a long time , but knowes when to preuent them , and how to dispose them to the good of his church : for there is neither counsell nor wisedome against the lord. 3. he is stronger than all the enemies : ioh. 10.29 . my father is stronger than all : no one , no nor all together can resist his power . and therefore when great men haue banded and bended all their forces against christ and his church , they imagine but a vaine thing , psal. 2.1 . 4. god hath waies enow to deliuer his church , euen when things seeme very desperate . he hath seuen pipes to his seuen lampes , and these oftentimes laid very secret and out of sight . he can make a way in the sea , and the waters a wall for his people : which cannot be expected by man : yea he can suspend and stay the course of nature ; he can suffer his children to be cast into the fire , then qualifie and coole the furnace . 5. the lord commonly delighteth in such a deliuerance of his church , as is ioyned with the confusion of his enemies : as in the red sea , the same way and waters , which were the preseruation of the one , were the destruction of the other . esai . 33.11.12 . ye shall conceiue chaffe , and bring foorth stubble : the fire of your breath shall deuoure you . and the people shall be as the burning of li●e : & as the tho●nes cut vp , shall they be burnt in the fire . and hereby the lord manifesteth his power and iustice . 1. that the wicked , while they take craftie counsell together , should be pauing a way to their owne destruction . hee takes the wise in their craftinesse , that they lay a net in which themselues fall . when they make couenants with death , and digge to hell to make gods children so sure as none should escape them , then their owne destruction shall be the churches deliuerance . what a broad net had haman laid for the iewes ? none could be fairer for the game than he that had the kings edict , ring , postes , and all he desired . but in due season his net tooke himselfe and his familie : his gallowes caught himselfe and his sonnes : in whose destruction god laid the preseruation of his church at that time . the same in the powder-plot : what deuice was euer fairer , or neerer ? or when was there a more vniuersall net laid for gods church these thousand yeeres ? yet the lord in the very full season ioyned our deliuerance with their detection and destruction . 2. it is iust with god , that wicked men , while they deuise mischiefe , should onely make rods for their owne backes : though their pretenses be neuer so faire and specious . as for example : dan. 6.7 . the courtiers of darius , ( as they can easily lay their plots , to sway princes to euill counsels ) come to the king , whose power they would abuse , and none wish him so well as they , o king , liue for euer : none so obseruant of the kings edicts as they , all the rulers of the kingdome , officers , gouernours , counsellors and dukes haue made a decree concerning the worship of thee o king , that none shall aske any thing for thirtie daies , saue onely of thee . this daniel , one of the children of the captiuitie , regards not thee nor thy decree . they proclaime him seditious , rebellious , and a traitor that hath no respect either of king or law , but despiseth authoritie and edicts , well and wisely deuised and published . these are ordinarie nets laid against godly men by vngodly . then must the law of the medes and persians , sealed with the kings signet , be executed vpon him . he is cast into the denne . they haue him in their net . but they cannot hold him : nor can he be deliuered but with the destruction of them all by the lions . here , by plausible speeches what did they but make their owne rods ? and so was it in our owne instance , in whom gods iustice shined most eminently : all the while , they digged a pit for themselues , and fell into the pit they had digged for others : according to that of the psalmist , he hath digged a pit , and is fallen into the pit hee hath made : his mischiefe shall returne vpon his head , and his crueltie vpon his owne pate . as their heads and pates vpon stakes are still eye-witnesses . 3. gods iustice is herein manifest , that for the deliuerie of his church hee not onely breakes their nets , but makes them breake their owne nets and neckes : and this is the greater confusion , when the authors of sin are made the authors of their own punishment . for example : such is their thirst after the ouerthrow of the church and godly , that they still call in more company , and take in more partners , that if one misse , another may hit , and all may be sure not to faile . but gods hand now ouerruleth the matter , and makes their owne carnall counsell their confusion : that whereas one could keepe counsell , company shall reueale it : as in the many conspirators about the powder-plot , in which one of them furthered the punishment of another , but not the performance . this shewes vnto vs , that the church is altogether inuincible : no net shall long hold it , but it shall breake thorow all nets . it may bee pressed , not oppressed : oppugned , not expugned . it is an heauie stone to heaue against , zach. 12.3 . for , 1. the enemies cannot worke wisely enough to preuaile , but , as the more the egyptians oppressed israel , the more they incresed ; so is it here . 2. though the godly be in themselues fewer , weaker , more simple , more shiftlesse , yet are they strangely and strongly preserued , and may say with the prophet , there be more with them than against them . 3. the church stands vpon two sure pillars , like boaz and iachin : first , gods promise , which is , that the gates of hell shall not preuaile against her . secondly , her foundation is on a rocke , against which if the floods beate , and the windes blow , it shall surely stand , matth. 7.25 . why then doe the pope , and papists , and that antichristian league , still trauell with wickednesse , and conceiue mischiefe , to bring foorth a lye ? what doe yee imagaine against the lord ? nahum . 1.9 . this is a ground of comfort for vs , when wee see enemies leaguing themselues against gods people , that they make no spare of destroying either by secret meanes , or open . gods helpe and deliuerance will shew it selfe in due season : he is a present helpe in trouble . is he a god a farre off , and not at hand ? on the mountaines , and not in the vallies ? doth he heare his people before he call , and not when they call ? no , the church is neuer so neere some great deliuerance , as when her enemies are at the top of their pride and rage . for when they will roote out the name of israel , and destroy the law , then is it high time for the lord to put to his hand . when they haue power in their hand , and no arme of flesh to represse them : when none will offer himselfe in the cause of god , then the lords owne arme shall saue it , but so as wee be found in the way of deliuerance , carrying our selues in this affliction , as children when they see the father hath taken vp the rod , runne vnto our father , confesse our sins , bewaile them , begge mercie , and sue for it as for life and death . this is the way to stay our fathers blow , to obtaine compassion , and cause him to throw his rod into the fire : as the prophet brings him in relenting for his people , hos. 11.8 . how shall i giue thee vp , o ephraim ? how shall i deliuer thee , o israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turned within me : my repentings are rowled together . for this is the condition , 2. chron. 7.14 . if my people , among whom my name is called vpon , doe humble themselues , and pray , and seeke my presence , and turne from their wicked wayes , then will i heare out of heauen , and be mercifull to their sinne , and will heale their land . when we haue receiued such a seasonable deliuerance , it becommeth vs to breake out into the praise of god , and perpetuate the memory of it , and prouoke our selues vnto thankfulnesse . so doth our holy prophet in this psalme : he sings out the praise of god to all posterity , for so great a deliuerance in so present a danger . motiues heereunto : 1. how many monuments hath the lord himselfe erected from time to time , to preserue in memory speciall mercies bestowed on his people ? 2. hath he not taken order to write them in his booke of mercies and monuments ? psalm . 102.18 . this shall be written for the generations to come and the people which shall be created , shall praise the lord. 3. hath he not established and appointed speciall dayes for the memorie of speciall mercies , most worthy to be had in euerlasting remembrance ? and surely ( my brethren ) if moses and israel had cause to compile a song for their so strange a deliuerance , and the ouerthrow of their enemies ; as exod. 15.1 . — if deborah had cause to praise the lord with voyces and instruments , for the ouerthrow of the canaanites , and victory ouer sisera ; as iudg. 5.1 . — . if the good women came with timbrels and dances to praise the lord , when the lord brought an horrible slaughter vpon the philistians , and their chiefe champion goliah , who defied the hoast of israel , and railed vpon the god of israel , and so saued israel that day ; as 1. sam. 18.6.7 . if that day were a day of ioy and gladnesse , of light and reioycing , wherein the iewes preuailed against their enemies , and saw the ruine of their chiefe aduersary haman that cursed amalekite ; as hest. 9.17 . then surely haue we iust cause to sing out , and declare abroad , and reioyce both in gods house , and in our owne houses , for the great things that the lord hath done for vs in our admirable deliuerance out of a more admirable red sea , not of water , but of fire and brimstone , and from the hands of those furious champions of antichrist , those romish siseraes , goliahs , that defied the hoast of british israel , and those cursed amalekites , against whom the sentence is passed , that the name of amalek shall be put out from vnder heauen . but neuer let the fact of this amalek , nor this day of purim be put out of the kalender : to the perpetuall infamy of the popish generation , so long as the sunne courseth about the earth . looke we often in this glasse , which god holdeth this day before our eyes ; o come and behold the workes of the lord , the great workes that he hath wrought for this english nation ; a people whom god hath now redeemed from a second hell , which was indeed to bee a lake of fier and brimstone , a very sparke out of hell ▪ brought by furies and diuels rather than men . consider wee seriously , how our soules ●are deliuered from the nether most hell . as in the first and great redemption from the lowest hell , god of his mercy redeemed vs by the blood of his owne only sonne : so of his mercy hath he extinguished the flames of this intēded hell , by no other meanes than by the blood of those sonnes of beliall . and , as for that greater redemption wee must magnifie the grace of god , being redeemed from the hands of our enemies to serue him in righteousnesse and holynesse all the dayes of our life : so in this lesser redemption , we must stirre vp our selues to the cherefull praise of god , not in word and tongue , but in heart and life . let vs call vpon our selues euery one apart , as dauid , psal. 9.1.2.3 . i will praise the lord with all my heart , &c. for that mine enemies are turned back : and psal. 116.12 . what shall i render to the lord for all his louing kindnesse towards me ? and let vs call vpon one another , as he doth , psal. 34.3 . praise the lord with me , and let vs magnifie the lord together . he hath filled our hearts with gladnesse , our mouthes with laughter , our tongues with matter of triumph : when we were as a bird in the net of these fowlers , he brake the net , and we are escaped . verse 8. our helpe standeth in the name of the lord , who hath made heauen and earth . these words are the conclusion of the whole psalm , wherein the whole benefit of all the deliuerance of the church , both for time past and future , is ascribed to the lord of heauen and earth . he had sayd before , the snare is broken but had not told vs by whome , now hee expresseth him , our helpe is in the name &c. quest. why saith he not in the lord , but , in the name of the lord ? answ. by the name of god is meant that by which he reuealeth himselfe to his church , as a man is knowne by his name . and in this argument the name of god signifieth the ayd , the power , the strength , and the goodnesse of god : so it is vsed , psalme . 44.5 . in thy name wee shall tread downe our enemies , that is , in thy strength and power . our helpe consists in that power and strength which the lord putteth forth for vs. who hath made heauen and earth . ] qust . why is this added ? answ. 1. to aduance the lord in his attribute of omnipotency . 2. to strengthen our faith when meanes fayle vs : for this power is not tied to meanes . therefore these are set the first words of the creed , i beleeue in god the father almighty , maker of heauen and earth . 3. to shew vs to what end the world , the heauens and the earth were made , namely that it might be a theater and glasse of the diuine power and glory of god. 4. to intimate how easie it is for god in most desperate cases to helpe his children : much mor easie than to make heauen and earth . 5. to shew , that he can dispose all things both in heauen and earth for their safetie . i. note hence the nature and worke of faith in euery beleeuer : which is , to eleuate the minde to god in perils and dangers which is the time wherein faith most bestirres it selfe , and to apply gods promise of ayd , his presence and deliuerance in all our troubles : not only beleeuing his omnipotency and goodnesse , but that he is so vnto vs and all his chosen . for this is a speech of faith , which looketh beyond all external meanes , and fixeth the eye of the soule only vpon god , in whose hand help is . and farther , the nature of faith is , to search into all the atributes of god , whereby it may fortifie it selfe and become inexpugnable . it looketh to the name of the lord. it considereth him as iehoua , one that is willing to accomplish all his promises to his church ; else he could not bee iehoua , by which name he would be knowne to his people . it beholdeth his power and omnipotency at the same time : and then what shall hinder the churches safety , if god be both able and willing ? it seeth also all his power exercised for hir safety . it beholds at once both the pillers of the temple , boaz , with him is strength ; but what are wee the better , if we apply it not ? and iachin , that is , the lord will establish . let vs liue by faith at all times , especiall in dangers , stil looking beyond the means : and giue glory to god with abraham , rom. 4.20 . who was strong in faith , and fully perswaded , that he who promised was able also and willing to performe . obiect . what then ? must we reiect meanes ? answ. no , for god giueth meanes for our good : but 1. no meanes can helpe vs without god , as god can without meanes . 2. meanes must be vsed , but not trusted in : psalm . 20.7 . some trust in chariots , and some in horses , but we will remember the name of the lord our god. heere he condemnes not the vse of chariots and horses , but trust and confidence in them . 3. neuer let vs stand in the meanes as our helpers , but in the name of god , who affords both them and successe in them . hence it is , that god sometimes , yea for the most part worketh his greatest workes by weakest meanes , that the meanes might be as a glasse through which we might behold the brightnesse of his own maiesty and grace . dan. 11.34 . they that vnderstand and instruct many shall fall , and when they shall fall they shal be holpen with a little helpe . why a little ? because through weake meanes wee may see gods greater strength . so in the yeare 88. there was a little helpe for england : but the victory was gods. so in the gunpowder treason , a little helpe and meanes by his maiesties singular care : but this was , that through it we might easier see that omnipotent helpe of him , who made heauen and earth . ii. note that the churches helpe is not in it self : and the dangers of it , and harmes threatning it , are farre greater than it is able , without better help than it own , to withstand . so was it with the church at the red sea : so with the three children of god in the fire ; what help had they of themselues being bound ? so it was in hamans deuice , and so in per●ies . reason . 1. that the members of the church may herein acknowledge the sleights of satan and wicked men , who are mad against soundnesse of grace , and yet most wittie to combine their malice and madnesse against gods people . 2. to trie them to the vttermost , and proue their soundnesse , in faith and patience . fire that must trie gold , must be quicke and piercing , and seeme vtterly to burne and consume it . 3. that the lord may herein haue occasion , both to vphold his chosen in the affliction with strong inward consolation ; and also to put foorth this his omnipotent power in some strong and glorious deliuerance . 4. that his children being driuen out of all other expectations may be vehement in prayer , and fetch helpe from heauen , which they want in themselues . that extremitie of the israelites at the sea , made moses to crie vnto the lord with vehemencie , exod. 14.15 . and when iehosaphat knew not what to doe , his eyes were to the lord , 2. chron. 20.12 . mistake not the estate of the church , when it seemes to be oppressed , nor yet of the members . god for these ends suffers satan and his instruments so cunningly to carie their malice and matters , as oftentimes gods deare children are in the eyes of the world helplesse . but , did christ cease to be the sonne of god , because the iewes said , let god helpe him now , if hee will haue him ? or the saints of olde , who receiued no corporall deliuerance , but a better resurrection ? or our owne martyrs , who seemed helplesse in their hands and flames ? no , the lord was their helpe , and he will not suffer the soules of the righteous to perish : which we shall further see in the next obseruation . iii. note that the church and people of god are neuer so helplesse , but that they haue an omnipotent power with them , and for thē , euen his name who made heauen and earth . this is their priuiledge and sanctuarie . the name of god is a strong tower , the righteous slie vnto it & are exalted ▪ prou. 18.10 . psal. 33.17 . an horse is a vain● thing in battell & shall not deliuer any by his strength : why , what shall helpe them ? the eye of the lord is on them that feare him , and vpon them that trust in his mercie , to deliuer their soules from death , and preserue them in the time of famine . 2. tim. 4.16 . at my first appearing no man assisted me : ( small helpe indeed : ) notwithstanding the lord assisted me , and strengthened me , &c. reason . 1. this comes to passe by gods promise of his constant presence with his people , to be with them in sixe troubles , and in seuen , in fire , and water , and extremest perils . all which promises , although they runne with exception of the crosse , yet are neuer frustrate , but made good one time or other , one way or other . this promise is their safe conduct . and it is equall , seeing they labour in his seruice , and cast themselues vpon his hand . 2. what else is it that keepes the church as an arke vpon the waters from drowning and perishing among so many tyrants , enemies , and persecutors as thick as waues , but this most helpfull hand and power of god the pilot of it ? the church hath mightie power against it , all the helpe of the wicked , and the gates of hell . but his eye and wing is neerer thē than the hens to preserue her silly chickens , psal. 91.2 . 3. as it was with the son of god our head , so is it with the members , who faithfully follow his steps in patient labouring and enduring . what his estate was , see ioh. 16.32 . behold , the houre commeth , and is now already , that yee shall be scattered euery man to his owne house , and shall leaue me alone : but i am not alone , for the father is with me . christ was very helplesse , when his followers fled for feare , and his disciples durst not tarrie with him , but left him alone : yet then hee had this presence and power of his father : and so haue the godly , both pastors and people . 4. they can neuer be so helplesse as they shall not be able to crie for helpe , and bemoane their case to god. neither want they friends to solicite their cause at the highest court , but haue all the godly , petitioners for them . the faith of the doctrine is a chiefe part of worship and honour giuen to god : when the saints referre the whole work of their saluation and safetie to the lord : as psal. 3.8 . saluation belongeth vnto the lord , and thy blessing is vpon thy people . and when they can commend their whole safetie , for the continuance and preseruation of it , vnto the name of the lord wherein all helpe lieth . it is a most firme prop to stay and leane vpon in all trials , able to sustaine the heart continually with strong comfort : when we can oppose this helpe of god against all the threats and boysterous proceedings of gods enemies . as subiects haue no way but to flie to the king for refuge and helpe against the oppressor : so gods people haue a way of helpe , by which they lie safe in the midst of danger , and shall haue the better end of the staffe against their aduersaries , because they may say as dauid against goliah , 1. sam. 17.45 . i come to thee in the name of the lord. a godly heart grounded in the truth of this doctrine , may securely contemne whatsoeuer satan or his instruments doe machinate against it . looke at any thing in heauen or earth , it hath in it matter of strength and comfort . he that made them , hath power to commaund all things in them for thy safetie and good . here is a faithfull helper , a very sure refuge in trouble : men may promise helpe , and faile , or helpe on the trouble of the saints ; but god will not . here is a powerfull helper : men would helpe oftentimes , but are weake and cannot , where the enemie hath fortified himselfe with aduantages and resolutions ; but the lords name is a strong helper : if nebuchadnezzar shall say , who shall , or who is able to deliuer you out of my hands , wee may say with the three children , our god is able : he can say to the raging sea , thus farre shalt thou come , and here shall thy proud waues stay . he can drie vp ieroboams arme , stretched out against the prophet . finally , here is a constant helper : men are vnconstant and light : one speech or suspition may driue away many from following christ himselfe , and m●ny in daies of triall slip away , and are helplesse : but the lord helpeth constantly : our helpe is euer in the name of the lord : hee is vnchangeable in his goodnesse toward the church , neuer wearie of well-doing as men bee . and without this ground in the heart , men must needs shake like trees in the forrest with euery winde , and feare where no feare i● : but those shall not neede to feare any euill tidings , whose heart is fixed on the lord. labour to be a member of the church : stand in the way and station , in which god hath set thee : goe on in thy holy course : keepe the way of vprightnesse . for in this way god hath promised helpe and protection , and thou maist expect it . arme thy selfe , and addresse thee to beare b●unts and blowes as a souldier : but feare not victorie , so long as god is neere thee , and thou neere him and his helpe . put on patience to waite without haste-making : though he delay helpe awhile , he denies it not . neuer seeke to preuent troubles by laying aside integritie and good conscience . it is no way of safetie to prouoke god , nor a meanes of defence to lay aside the armour . this is the condition of diuine protection , 1. pet. 3. vers . 13. no man shall hurt you , while you follow the thing that is good . ionas would faine auoid trouble by flying from god : but god fetcheth him backe againe with a witnesse . here by the way note a speciall difference betweene the wicked and the godly in their troubles . one hath his helpe from heauen , others from hell , or not higher than from the earth . one from the name of god , others against the name of god. the wicked expect helpe one from another , and combine against the righteous , and can helpe themselues by lying , slandering , violence , and turning themselues into all fashions and formes for aduantage : but the godly , expecting helpe from the name of god , keepe themselues in gods right waies , and will meet with helpe onely thence . let vs trust our selues with god in troubles as well as in peace , expecting the accomplishment of that gracious promise , psal. 34.19 . great are the troubles of the righteous , but the lord deliuereth him out of all . if we take gods name with vs for our helpe , the number of crosses shall not foile vs , nor the power of persecutors daunt vs , nor the continuance of trials breake vs. for nothing can hinder his helping hand from his seruants . nothing but sin separates betweene god and vs : be humbled for sinne , meete god in repentance , keepe not silence , be instant in prayer , and all shall be well . christ is our ship : if we be neuer so tossed , wee shall not be drowned ; come to him , awaken him as his disciples , master saue vs , master of the great ship of thy church helpe vs , we perish : and he will in due time stirre vp himselfe , and speake to the winde , and the sea , and there shall be a great calme . the end of the third sermon . the romish conception . psalme . 7.14.15.16 . behold , he shall trauell with wickednesse : for he hath conceiued mischiefe , but he shall bring forth a lye . he hath made a pit and digged it , and is fallen into the pit that he made . his mischiefe shall returne vpon his own head , and his cruelty shall fall vpon his owne pate . the occasion of the psalme is in the inscription , concerning the words of cushi , one of sauls courtiers , and dauids accusers to saul , as if hee had beene a rebell , and sought sauls life . the parts of it are three . 1 a prayer for deliuerance from his enemies , and that god would cleare his innocency , to the 12. verse . 2 a propheticall prediction of the destruction of the wicked , to the 17. verse . 3 a vow of thankfulnesse for deliuerance , in the last verse . these three verses of my text , being part of the se●ond generall , hauing in them two particulars : first , that all the labour of wicked men against the church is ●ut labour in vaine , in respect of their owne intent and expectation , verse . 14. secondly , that the labour of wicked men is turned cleane contrary to their owne intent and expectation , vers . 15.16 . and these things are set downe two waies : 1. in metaphor and similitude . 2. in simple and expresse speech . the former , that all their labour is in vaine against the church , is expressed by a metaphore frequent in scripture , taken from the trauell of a woman . the minde of a wicked man is compared to a wombe or belly . the conception is hurtfull and mischieuous thoughts and enterprises . the cunning contriuing , carrying , and watching of fit opportunities , is the nourishing , perfecting , and preparing to the birth , while they carrie it the iust moneths : in the meane time swelling with their own presumptions , and glorying in the certaine expectation of their conceiued hopes . the attempting of their enterprises is the parturition and trauell , which costs them no small paine and labour . the birth or fruite is some misshapen monster , some mischieuous impe , some treacherous massacre , some inuincible armie or powder-plot , borne ( as onuphrius writes of pope alexander the 6. for the destruction of all italy , so ) for the destruction of all england , scotland , and ireland . but this monstrous shape is called a lye , because mentiri is contra mentem ire ( as some allude . ) when they looke vpon their owne childe , and see the vgly face and shape of it , in all the deformed members : it is not to their minde , they are ashamed and confounded , and would faine seeke some father abroad , either the hugonot ; in france , or the puritans in england , but that it is so like the fire as none can mistake the father of such a monster . the latter , that all the labour of the wicked is turned quite contrary to their owne expectation , is set downe by another similitude , taken from hunters , who as they lay snares , and ginnes , and pitfalls , to take the sillie creatures ; euen so wicked men digge pits , and delue deepe , and lay their traines to winde in the godly into the destruction by them prepared : in which sense it is said of io●sh and i●hoiakim , ezek. 19.4.8 . that the nations laid their nets for them , and they were both taken in their pit . but himselfe falles into his owne pit which he made : that is , whatso●uer mischiefe the cruell aduersaries deuise against the godly , it catcheth themselues , whereof dauid had good experience : sa●l layes his traine , and digs a pit against dauid . 1 sam 18.21 . i will giue dauid micoll , that she may be a snare to him , and the hand of the philistims may bee vpon him : and verse . 25. the king desireth no dowry , but only an hundred foreskins of the philistims , to be auenged of his enemies , for saul ( saith the text ) thought to make dauid fall by the hand of the philstims : but saul fell into his owne pit , himselfe fell by the hand of the philistims , chap. 31. the philistims pressed so fore vpon him , that they slew his three sons , wounded himselfe sore , and his owne hand also was against himselfe . in the last verse of my text , all this is set out in simple and expresse words , his mischiefe shall returne vpon his owne head , his cruelty vpon his owne pate , according to that in prou. 5.22 . his owne iniquities shall take the wicked himselfe , and he shall bee holden with the cords of his owne sinne . doct. the wicked counsels and enterprises of the enemies of the church , are not only vaine in respect of others but mischieuous against themselues . esa. 33.11 . yee shall conceiue chaffe , & bring forth stubble : the fire of your breath shall deuour you , in which place the holy ghost holds the same comparison as here : comparing wicked men to women that haue conceiued , who carry and nourish the child in their wombe , and at last bring forth . but what child bring they forth with so much trauaile ? surely that which is a shame to the parents : chaffe and stubble , vaine and vnprofitable conceits , that come to nothing . but that is not all . they bring forth a dangerous and pernicious i●pe , which for the most part is the death of the mother . it is a fire , which as easily consumes them , as a mighty and ragi●g fire doth chaffe or stubble . their own fire deuoures them . for , can a man carry fire in his bosome , and not be burnt ? esa. 59.5 . the wicked conceiue mischiefe , and bring forth iniquity : they hatch the cockatice egges . the cockatrice or basiliske is no sooner hatched , but it kils him with the very sight that lightes vpon it , and ordinarily it eates out the belly of the dam in comming forth . such are the issues and fruits of cruell and mischieuous men against the lord and his people . psalme 9.15 . the heathen are sunke downe in the pit that they made : in the net that they hid is their owne foot taken . reason . 1 this is so because god scattereth the deuises of the craftie , so as they cannot accomplish what they enterprise . iob 5.12 . he will not alwaies let the successe be to their expectation . they consult not with god , but against him , and therefore must not prosper . come ( saith pharaoh ) let vs worke wisely to keep vnder the israelites . but hee could not worke wisely enough : the more they oppressed , the more the other increased , verse . 12. they might drowne many male children , but themselues must saue moses the deliuerer . 2. gods loue to his church makes all the counsels of the enemies pernicious to themselues : for hee takes all that is done against the godly , as done against himselfe : he that toucheth you , toucheth the apple of mine eye , zach. 2.8 . god hath vndertaken the care and charge of his people , and will neuer neglect the safety of his charge , nor to releeue his people that commit themselues to him ; but especially when they call vpon him to turne the counsels of wicked achitophels into folly . all the contempt and cruelty is against god himself : therefore mischiefe against the church must needs bee like an arrow shot bolt-vpright ▪ which falles vpon the head of the shooter . 3. the deuise of wicked men against the iust must needs miscary , because they set their plots vpon a slippery foundation , which will bring downe the house vpon their owne heads : namely vpon lies and falsehood . psal. 62.3.4 . how long will ye imagine mischief against a man ? ye shall be all slaine , ye shall be as a shaken wall : their delight is in lies . and the whole frame leanes vpon the arme flesh , or the arme of man , which they make their hope , and so lie vnder the curse of them that make flesh their arme , ier. 17.5 . and withdraw their hearts from the lord. esa. 59.4 . they trust in vanity , conceiue mischief , and bring forth iniquity . 4. it is most iust with god to render tribulation to them that trouble his seruants : that the most righteous law of retaliation might be returned on them . psal. 62.11 . god spake it once , yea twise i heard it , that power belongeth to god , and mercy : for thou rewardest euery one according to his deed . how iust is it , that the artizan of death should perish in his owne net ? and , that he who breweth mischiefe , should drink it ? this is that iust retaliation which our sauiour threatens , mat. 7.2 . with what measure you mete , it shall bee measured to you againe . if the egyptians make a wicked decree to drowne the israelitish children , and will needes follow them into the sea to drowne them : it is iust that themselues bee drowned with a memorable destruction . you haue heard how daniel was appointed for the lions food , but the next day all his accusers and their families were cast in in his stead , and torne in pieces ere they came to ground . you haue heard also how the same furnace which was prepared for sadrach and his fellowes , licked vp and burnt ( in stead of them ) the accusers . yea the lord in this iust retaliating of euil men , hath often smitten their owne consciences , and opened their owne mouths , to cleare his righteous iudgement : as we see in adoni-bezek , iudg. 1.7 . seuenty kings vnder my table with their thumbs cut off gathered bread vnder my table ; as i haue done , so hath god rewarded mee . eusebius recordeth of the cruel tyrant maxentius , that comming with an armie against constantine the great : to dec●iue constantine and his armie : he caused his souldiers to make a great bridge ouer tiber where constantine should passe , and cunningly lay plankes on the ships , that when the army came vpon the plankes , the ships should sinke , and so drowne the enemie : but maxentius hearing of constantines approching : in his rage rushed out of the gates of rome , and commanded his followers to attend him : and through fury forgetting his owne worke , led a few ouer his bridge : and the ships sinking , himselfe and his followers , were all drowned . and eusebius fitteth our very text vnto him , lacum ap●ruit , et effodit cum , et incidi● in soueam quam operatus est , he made a pit and digged it , and fell into the pit that he made . this sets forth vnto vs the misery of the wicked enemies of the church : which we shall more clearely see in foure particulars . 1 misery : that all their paine and labour is for their owne destruction . sinne in hebrew is called gnamal , and in greke ponerîa : both which words signifie labour and trauell : to note the great labour , that wicked men take in committing sinne ; they are euen as women in trauell . ier. 9.5 . they take great paines to doe wickedly . sinne is a worke of the flesh , and sinners are workemen , esa. 59.5 . weauers and spinners : but weaue an ill web , and spin a thred of their owne destruction , euen an halter for their owne heads ; as haman was at charges to set vp his own gallows . our text shews , that they wil be at paines and trauell for their designes , as a woman that carries and brings forth a childe ; but the birth killes themselues , and themselues must feele the smart of their subtill deuises . 2 misery : that they liue in perpetuall perill of destruction . there is not a moment , wherein they can free or secure themselues from the stroke of god : they cannot say at any time , now we are in safety : because they are alwaies in armes against god. if they would hide their counsells from him , behold , he sees in the darkenesse aswell as in the day , to ouerturne them all , and make wicked counsell worst to the counsellor . if they would combine themselues in holy leagues and confederacyes , heare what the wise man saith , prou. 11.21 . though hand ioyne in hand , yet shall not the wicked escape vnpunished . all of them vnited are as easily ouercome in hi● hand , as one man. esa. 8.9 . gather ye together on h●●pes , and ye shall be broken to pieces : gird your selues , and ye shall bee broken to pieces . if they would by rage and furye make quicke dispatch , and swallow vp at once the people of god , and eate them as bread : behold , themselues are neuer nearer destruction than when they are most violent . the aegyptians were not more readie to kill and slay , than the waters were to drowne them . 3 misery : that inexpected destruction comes , when they expect the sweet fruit of all their labour : when they looke for light , behold darknesse . here this birth of wicked men is vnlike the trauell of women . when the childe is borne , the womans danger and paines are gone , and ioy comes in the stead ▪ because a child is borne into the world , and this mak●s her forget her sorow . but in this birth , and afterward ●s the greatest danger and perill , and but a beginning of sorows . when they cry peace , peace , then comes a sudden destruction . balthasar was seased on euen in his cups , where there was nothing but carowsing and iolity : and amnon in his brothers house , at a feast , when his heart was most merry , was slaine by his brother : which was the issue of his incest . little thought hee , that that reckoning awaited him . 4 misery : that the mischiefe plotted against their greatest enemies recoyles vpon themselues ; as a piece ouercharged , and recoyling , strikes downe the shooter , not the party aimed at . prou. 11.8 . the iust escapeth out of trouble , and the wicked commeth in his stead : and , the wicked shall be a ransome for the iust . wicked men catching the godly at aduantage are mercilesse : no pity may be vsed , no ransome will be taken for their deliu●rance : therefore god takes the matter in hand , to pay a ransome for them , body for body , skin for skin , life for life and the right owners of mischiefe shall enioy it . there is little cause , why gods people should enuie the prosperity of their enemies , or study for reuenge : but rather pitty them , and pray for them so many as are curable , for their last dish will marre all the feast : little do they know what they are doing . they are twisting a cord , to hang themselues . they are digging a pit , but the earth falles on them , and pashes themselues to pieces . the bread of affl●ction prepared for others , themselues m●st eate . they ( poore men ) are in trauell of a viper , which must needs kill the parent : and seeing they cannot bee stopped from sin , they cannot be stopt from the punishment . as little cause haue the enemies to glory in their conception . stay a while , and behold the lineame●ts of the birth from top to toe , and see a shamefull and ougly vi●sage . i come now to the application hereof to our present occasion . this day is this text fulfilled in your eares . wherein giue me leaue a little to shew you , how our owne sowers of winde haue reaped the whirlewinde , and how those who trauelled with wickednesse , haue brought foorth not onely a lye , but an vntimely and mischieuous birth , which no sooner saw the light , but most iustly it depriued the parents of it . this misshapen monster was the gunpowder-treason , a mother of treasons , an vnmatchable store-●ouse of villanies , wherein grex cum reg● , arae cum focis , pietie and iustice , peace and plentie , religion and honestie , should all haue been buried in one graue , and all consumed in one bonfire . this conception pleased them well : for it was meete , that whence they receiued all their mischiefe ( namely , the parliament ) that very place should be designed for their punishment , said catesby to winter , who wondred at the fi●e conceit . they beare not their conception without much labour , and paines , and care , and cost : great care of secrecie , that none be admitted into the councell , but by oath and the sacrament . great labou● in many painfull iourneys , both beyond seas , and on this side , in digging the pit and the mine , night and day , many moneths together , &c. and as great cost : digby hath 1500. pounds : tressam 2000. percy would bring 4000 , and ten galloping horses , though he robbed the earle of northumberland for it , out of the rents of seuerall houses . the charge of 36. barrels of powder , wood , coale , iron in abundance , and of victuals for so many labourers and diggers . no lesse care in contriuing , and forming this misshapen monster in the wombe , and carrying it the due moneths . and all this while they swell with conceit , and dreame of nothing but disposing the kingdom , and euery mans estate . euery thing both at home and abroad is so cunningly contriued : they make themselues sure of all . why ? the letter saith , god and man hath concurred to punish the wickednesse of these times . and to the lord , retire your selfe into the countrey , where you may expect the euent with safetie : for though there be no appearance of any stirre , yet i say they shall receiue a terrible blow this parliament , and the danger is past so soone as you haue burnt the letter . and in the countrey , the night before the day designed to be our doomes-day , they boldly entred into a stable , and tooke away great horses , which they made account of , as their owne by their owne law , now the lawes were blowne vp . and sir nimrod digby appoynts his hunting match that day , to surprise the lady . they haue their proclamations readie , and all cocksure . thus haue they conceiued mischiefe , and these digbyes and diggers haue digged a pit with a mouth as wide as hell , to swallow vp three great kingdomes at one morsell ; and haue carried the conception the full moneths . now to the birth . for , what ( saith percy ) shall we alwaies talke ( gentlemen ) and neuer doe any thing ? but what doe they ? they bring foorth a lye : a vaine worke they haue in hand : god scatters their deuice . they plot destruction against all the godly in the land ; they cannot hurt one of their haires . nay worse than so : the pit they haue digged falls on themselues . these hunters hunt the liues of others , themselues are hunted and taken . the powder they lay for others , blowes vp themselues . and this is worth the obseruing , that catesby first deuiseth the powder-plot , and his owne powder first burnes himselfe ; he first smarted , and was maimed , and after killed together with percy by one bullet shot with powder . others consenting were many slaine with shot and powder , yea euen those whose liues were desired to be spared for further vse : yet gods iustice brought their owne de●i●e on their heads . one of them ( as faux ) was sorrie he could not blow vp himselfe : he would haue thought it a benefit , if it had been no worse with him than he had intended to others . another ( as winter ) seeing the vglinesse of this monster , was so confounded ▪ as he professed , that his fault ( for the temporall part ) was greater than could be forgiuen : and confessed hee saw too late , that such courses please not almightie god. all of them , in case it had been done , purposed to disauow it for the foulenesse of it , till they had power enough to make their partie good : and counted it an action worthie to be laid vpon their greatest enemies , whom they termed puritans . yea god opens their owne mouthes against themselues . winter professeth before hand , that if it should not take effect , the scandall would be so great , which the catholike religion should susteine by it , as not onely our enemies , but our friends also ( saith he ) would with good reason condemne vs. thus we see the truth of god , and his iustice : for hee hath said , woe to thee that spoylest : shalt thou not be spoyled ? ye see how iustly he that takes the sword , perish th●●by by the sword . here is iust , agags case , thy sword made many childlesse , and gods sword shall make thy mother childl●sse . see also what little cause we haue to trust papists , who da●e attempt such deuices for the reliefe of the catholike cause , as all of them confessed this was . must you● religion be thus relieued ? it hath euer so been : and so neuer was from the lord. obiect . why doe you impute this to our religion , being the error of a few infortunate gentlemen ? answ. if it were onely the error of their nature , ( to vse the kings maiesties distinction ) it were the more tolerable : but it is the error of their religion : and most truly hath his maiestie shewed , that no other sect of heretickes ( not excepting turkes , iewes , pagans , or they of calicute ) did euer by the grounds of religion maintaine , that it is lawfull or meritorious to murther princes or people for the quarrell of religion ; but onely romish catholikes . this doctrine they would as impudently deny as they doe other . the light makes them ashamed , and so they denie their owne doctrines . they will denie , that the pope properly pardoneth sinnes , or that they teach it . they will as impudently denie , that euer pope had a bastard : that euer a woman was pope , and an hundreth such , which their owne chiefe writers a●ow . but let vs know , that religion , which is set vpon lyes , and held vp by lyes , by conceiuing mischiefe , and bringing foorth lyes , to be fitter for antichrist , than for iesus christ , or christians professing his name . and now , seeing the wicked are fallen into the pit they made , and the powder they laid for vs , hath blowne vp themselues ; let vs conclude with the next words of this psalme , we will praise the lord according to his righteousnesse , and sing praise to the name of the lord most high . we will set foorth his righteousnesse and faithfulnesse , in keeping his promises , and in sauing the liues of thousands of his saints , destinated to death , as sheepe to the slaughter . the end of the fourth sermon . the english gratvlation . psalm . 126.3 . the lord hath done great things for vs , whereof wee reioyce . this verse is the marrow of the whole psal. occasioned by the returne of gods people out of babels captiuity into their owne country : who neuer receiued lesse fauours than this , without thanksgiuing . vnto which duty of praise the better to prouoke themselues , they amplifie the benefit , verse . 1. and make it great in their eyes and hearts , as it was in it selfe ; so great and incredible , as when god brought it to passe , they were as men in a dreame , thinking it rather a dreame , and a vaine imaginatiō , than a reall truth or action . 1. because it was so great a deliuerance , from so great and lasting a bondage , it seemed too good to be true . 2. it was sudden , and inexpected , when they little thought or hoped for it . thus the sudden , and inexpected newes of iosephs life made iacobs heart fayle him , that he could not beleeue the relation of his sonnes to be true . 3. all things semed desperate , nothing more vnlikely , or impossible rather : for indeed , the godly themselues , sticking so much to sense cannot so well weigh the great workes of god in the sco●les , or with the weights of god , as they should . 4. the manner was so admirable ( without the counsell , helpe , or strength of man : nay , it was beyond and against all humane meanes ; ) that they doubt whether these things be not somnia vigilantium , the dreames of men that are awake . for so we read in act. 12. that peter being in prison , the next day to be brought forth to death , slept betweene two souldiers ; and the keepers before the doore : but was led out by an angell , and with him passed sundry gates and streetes ; verse 9. yet peter knew not , that it was true which was done , but thought it had beene a dreame , and that he had seene a vision . it was so incredible , so inexpected , so suddaine , so immediate a deliuerance , that he could not beleeue it . but as peter being come to himselfe , said , now i know for a truth that the lord hath deliuered me , vers . 11. so this people of god knew it was more than a dreame , euen a reall deliuerance , and could not but expresse their ioy , as men doe when they laugh . but as the cause was abundant , so they say they were filled with laughter , verse 2. nay , the gentiles themselues obserued the benefit , and preached it , euen the enemies could obserue a speciall worke of gods power and fauour for them , verse 3. and should they be behinde the heathen , and not with full heart and mouth celebrate the benefit ? should god lose his glory by his owne people , whom the benefit concerned , and finde it among the heathen , who were but lookers on ? no : and therefore they proclaime it in these words , the lord hath don● great things for vs , &c. wherein we may consider these foure particulars . 1. the author or agent , the lord. 2. the worke or act , hath done great things . 3. the persons for whom , for vs , his church . 4. the effect , whereof wee reioyce . of these in their order . i. the agent is the lord : verse 1. the lord brought back the captiuity of syon . it was a diuine worke , passing not humane power onely , but humane apprehension : for it was not very easie to conceiue , much lesse to effect . obseru . all deliuerances of the church are the works of god. what meanes so euer he vseth , himselfe is the principall agent : and of it , it must be said , digitus dei est hic , this is the finger of god. for 1. the helpe of man is vaine , 2. god onely hath promised deliuerance , and will be depended on , 3. the glory of deliuerance belongs to no other , psalm . 50.15 . call vpon me in the day of trouble , and i will heare thee , and thou shal● glorifie me . ii. the worke , great things . the lord is a great god , and great things beseeme him : psalm . 135.5 . i know the lord is great ; and he doth great things . 1. to manifest the greatnesse of his power , aboue all creatures . 2. that there may neuer want some great occasions of praising and glorifying his name . 3. that our eyes may be lifted vp aboue humane counsels , and not fixed on inferiour things , when we see euents which could be welded by nothing but an omnipotent and diuine hand . iii. the persons for whom these great workes are done ( for vs : ) great are the workes of god , seene in the creation and gouernment of the world . but the greatest workes of all hee doth for his church . 1. hee hath chosen them to be his people , and selected them from all nations of the earth , to be a peculiar inheritance , and his owne possession of all the earth . 2. he hath made his residence and aboade with her , as hee hath with no other society of men in the world . 3. he hath made vnto her all his gracious promises , and giuen the custody of his word to her , and to no other people of the earth . he hath not dealt so with euery nation , neither haue they knowne his lawes ▪ psal. 147.20 . 4. hee hath taken vpon him the defence of his church , as of no other people , to be as a shield , or as a louing and carefull husband of his deare and faithfull spouse . 5. he hath giuen her such experience of his prouidence and protection in many meruailous deliuerances , both for soule and body , as no people euer had the like ; to the perpetuall ouerthrow of all her aduersaries . these and the like great workes in generall , the lord hath done for his church . looke now vpon israel , who vtters the words of our text : what great things god hath done for them , both in generall , and in this speciall . for the generall : 1 , israel was gods elect , his sonne , exod. 4.22 . his fi●st borne , more loued , more priuiledged than any ; his treasure , his portion , deut. 32.8.9 . to him belonged the adoption . rom. 9.4 . and hee was not numbred among the nations . hee is select and chosen out of all the world . hee must haue the promises ; of him are the fathers ; and of him is christ , god blessed for euer . 2. god dwelt in israel . of beniamin it is said , that the lord dwelt betweene his shoulders , deut. 33.12 . with him was the arke , and the glory , rom. 9.4 . and when that was taken , the glory departed from israel . he dwelt at salem , and his tabernacle was at syon , psalm . 76.2 . god is present euery where , but dwels onely in his church . of syon it was said , there will i dwell . 3. their lawes & ordinances were meerely from god : theirs was the couenant , rom. 9.4 . the tables of the couenant , written with gods owne hand , and deliuered to them . and the giuing of the law , that is , their statute-lawes & iudicials were not enacted by men , but came from heauen : in which respect no nation was so honoured , deut. 4.7.12 . was there euer any nation , to whom god came so neere , and spake out of the fire , & c. ? 4. their preseruation and protection was a great worke of god : as we shall see in some instances . 1. great was his care to send them into egypt , by reason of the famine , that they might encrease in a fat land : but he sent a man before , euen ioseph , to prouide for them the fattest of the land , psalm . 105.17 . 2. great was his worke of preseruation in egypt vnder that extreame tyrannie of pharaoh and the taske-maisters , who could not worke wisely enough to keepe them vnder , but , the more they oppressed them , to diminish them , the more they encreased , so as of seauenty soules in 220. yeares the encrease was 600000. men , besides women and children . psal. 105.24 . hee encreased his people greatly , and made them stronger than their enemies . 3. great was his worke in drawing them out of egypt : to which purpose hee sent moses his seruant , ( miraculously drawne out of the water ) and aaron whom he had chosen , vers . 26. by whom he wrought those mighty signes and wonders , vers . 27. of darknesse , blood , frogges , lyce , haile , caterpillers , the death of their first borne , &c. insomuch as the enemies loaded them with rich iewels and eare-rings , and hastned them out of the country . god would not haue his seruants goe without their wages for so hard labour , which the egyptians had not considered . besides , hee will haue them to haue somewhat away , to bestow and conferre for the vse of the temple . and when pharaoh pursued them , so as they saw no way to escape him , god gaue them a great deliuerance through the sea , and him a great and miraculous ouerthrow . such a worke god neuer wrought for any people . 4. great was his prouidence and protection of them in the wildernesse , where hee led them forty yeares : first , guiding them by a strange pillar of a cloud by day , and of fire by night in all their iourneyes : secondly , feeding them with mannah from heauen ( in which were a number of miracles ) and refreshing them with water out of a rocke : thirdly , couering their bodies with the same cloathes forty yeares together , which did not teare by wearing , not so much as their shooes : fourthly , fighting their battels for them , suffering no man to do them harme , but rebuking euen kings for their sakes : fiftly , when hee had his people alone , hee prescribes his whole worship , concerning holy things , holy persons , places , and times ; reareth vp a stately tabernacle for his owne presence ; in it placeth a glorious arke , whence he immediately gaue answeres and directions by vrim and thummim , and accepted sacrifices , by fire immediately from heauen : all testimonies of his immediate presence . 5. as great was his care and prouidence in bringing them into the land of canaan , casting out all their enemies before them , raising vp ioshua to leade them in , and a●ter him iudges and kings , sampson , deborah , dauid , salomon , and their successors euen till their captiuity in b●bilon . he gaue them a goodly land and fat , flowing with milke and hony . in it were vineyards which they planted not , and houses which they builded not . hee gaue them a city which was on earth as the sunne in heauen , the eye of the world , an earthly paradise , the seat of their princes , and metropolitan of iudea , containing an hundred & fifty thousand men , the inhabitants . in it was a temple , the bewtye of the whole world , and the glory of the earth : thither the tribes went vp twice in a yere , to worship the lord , psal. 122.4 . in it were the colleges of priests , at whose mouth they were to require the law , mal. 2.7 . in it the thrones of iustice were erected , psalme . 122.5 . in a word : great and glorious things are to bee spoken of this citie of god psal. 87.3 . thus the church in israell might well say , the lord hath done great things for vs. but , she need not cast hir eyes so farre back . here is one great worke in steed of many great things , as which indeed hath many great things in it : on which , while she fixeth her eyes , she count● sh● hath matter enough of reioycing . iv. for god hauing now reuenged the impiety of the priests and princes , ( who had not only profaned his land , temple , and worship , with idols , but had filled all the corners of the land with innocent blood by nebuchadnezzar king of babel , called the scourge of god , for the space of seuenty yeares ; ) it pleaseth him now to returne in mercy to his miserable people . for he neuer striketh but withal prouides a remedy , alwaies in iudgment remembring mercy . and in this the● returne there was great cause of ioy being so great a work of gods mercy . for 1. god seemed now to forget the causes of their captiuity : their idolatry , their contempt of his ministers , with other hainous and foule sinnes , which brake out so farre that there was no remedy . 2. cron. 36.15 . but now he graciously returneth : therefore certainly those sinnes are forgiuen them . 2. they had now a long time beene exposed to all the enemies wrath , who had vnmercifully oppressed and slaine them , and cruelly dasht their infants braines against the stones , carried them farre from house and home , among heathens , and strangers to them and to the couenant : & strangely vsed them , not suffering them any house or harbour , but let them spend their time in weeping by the waters side , exposed to all iniury of winde and wether , of men and beasts . but now , as health is sweet after a long disease , so is liberty after a long bondage . here is great cause to reioyce for temporall freedome from corporall misery . 3. their shame and reproch in captiuity was infinite : the aduersaries on one hand insult and call for their hebrew songs ; on the other hand , their citie babel whither they we●e carryed , being the metropolitan and head of the monarchy at that time , all the people of the knowne world resorted thither , and carryed into all countries the iewes reproch . but now the lord hath remoued their shame , and published from thence to all the world , their glorious deliuerance . 4. in captiuity they were but ciues mundi , men of the world , but now they are ciu●s ecclesiae , members of the church : that country being a testimony to the godly , that they belonged to gods couenant , and to that heauenly canaan , of which that was a type . now their captiuity was an abdication from the familie of god : and being spoyled of these good things , how could they thinke , but that they were cast out from god , from the couenant , from heauenly canaan aswel as earthly ? but now they are receiued againe into the family , and people , and country of god ; their title to heauenly canaan is renewed ; and for this they reioyce . 5. whereas the babylonians had robbed the citie , but especially had defaced and burned the temple , profaned both it and all holy things , and set vp the abomination of desolation in stead thereof ; ( that now , where god was worshipped of his owne people according to his will , the diuell was worshipped by heathens and infidels : ) now the lord hauing raised syon out of the dust , hee hath reared his temple , and his worship againe : hee hath cast out the filth and pollution , by which they defiled his temple : hee hath set vp againe the shining lights in the temple , standing vp in golden candlestickes : hee hath set the sweet-bread on his table : the booke of the law is restored againe : and the holinesse of the lord shines againe in all his ordinances . god enioyes his worship and glory . they enioy their land and peace , and sit safe vnder his protection , as in times past . and these are the great things , whereof they now reioyce . now to the application . this day are these things performed in our eares , who may truly say with the church of israel , the lord hath done great things for vs , whereof we reioyce . we will not goe so farre backward ( as if time would giue leaue , we might : ) to compare the lords generall mercies to vs with theirs , wherein we are not inferiour ; giuing vs a land as rich , more large ; peace more stable ; kings and princes , as sauiours and iudges , leading vs along to canaan ; the couenant of grace as peculiar , more sure to vs than to them . what oracles had they which we haue not ? yet we haue what they had not . had they worship in shadowes ? we haue it in substance . had they good things in promise and expectation ? we in the very thing , and full accomplishment . christ was to come of them : but he is come vnto vs. i will only speak of our deliuerance frō babylon , of which the church here speaketh . that rome is babylon , the learned iesuites themselues cōfesse . and if they did not , we could easily shew , that one egge is not liker another , than rome is to babylon . as in this collation . 1. babel was the great citie , that must rule ouer all nations , gen. 10.10 . and rome is the great citie , that must rule ouer all cities and churches : her bishop must be head and monarch of the church , and set himselfe aboue all that is called god. 2. at babel was the first confusion of tongues , gen. 11.7 . in and from rome is the confusion of tongues , and of errors , one not vnderstanding another in the word , or sacraments , or other their seruices : all is in a strange language to them . 3. at babel was horrible superstition and wickednesse , in priests and people , and thence it spread all abroad . rome is a sinke of superstition and filthinesse , and all nations haue drunke of her cup , and beene made drunke with her horrible enchantments and wickednesse . 4. babel held the church in slauery seauenty yeares : so the church of christ hath beene oppressed a long time vnder the tyrannie of the romish church . 5. babel robbed and spoyled the church of her treasures , and the temple of god , and horribly polluted it . rome hath robbed the christian world of infinite treasures by fraud and deceit , selling for millions that which was not worth the dust of mens feet . and the church by her hath beene robbed of the word , the sacraments , the offices of christ , and most comfortable doctrines , the chiefe dowry and reuenew that christ her head gaue her . 6. babel most miserably intreated the church : psalm . 137.1 . her eyes did nothing but drop downe teares day and night . and she prouided a furnace , to cast such in as would not worship the image , dan. 3.6 . all bookes and writings of the church are full of the bloody cruelty , by all instruments of cruelty , and all plots of cruelty , in the romane church , both the head and the members . now that our deliuerance from romish power and plots is as great a work to reioyce in , as this of israel from their captiuitie , is easily proued . 1. god hath broke the yoke of the king of babel , the romish nebuchadnezzar , from off our neckes , when we lay among the pots , by that great cyrus , king henry the 8. who thrust out the pope and papall power , cut the sinewes of their strength , cast out the canaanites that were in the land , pulled downe the dens of theeues and robbers , and set his people to build an house for the lord god of israel . as great a worke as euer the people of this nation saw either attempted or executed . all the kings before him durst not meddle ; well they might mourne vnder their bondage , and murmure at the oppressor ; but did nothing , because they durst not . 2. when cyrus had begun the worke , darius commanded it to be finished and performed , ezra . 6.1 . euen so what king henry had begun , young da●ius edward the 6. ( as another iosiah ) finished to good purpose . for as darius made a decree for the house of god in ierusalem , both for the building of it , and for the rendring of the vessels of the house of god , of gold and siluer , which nebuchadnezzar had taken out of the house of god , vers . 3.5 . so this edward of blessed memorie ( imitating darius ) in the first yeere of his raigne proclaimed the aduancement and building vp of the worship of the true god in a true manner , and brought in the vessels of gold and siluer , which romish nebuchadnezzar had taken away . he set the lights in the temple againe , in many shining candlestickes . the sweet-bread was set againe on the table of the lord , and the cup of christ his precious blood , which had been stollen away by those theeues , was now found , and comfortably restored to the owners . the booke of the law was found , and restored againe into a knowne tongue , as in iosiahs time by hilkiah the priest. the sweete siluer sounding trumpets sound continually in our eares , in daily preaching the blessed word of god. the holy arke a signe of gods presence dwels againe among vs , and dagon is fallen before it ; the house of baal and his vestrie destroyed ; his groues cut downe and grubbed vp . are not these great workes , which the lord hath done for vs , wherein wee must reioyce ? 3. after this , for the vnthankfulnesse of this land , as the building of the temple was hindred for a while by sanballat and tobiah , so in the daies of queene mary this great work of god was interrupted : in which time , what the babylonians could not conquer by scripture , they could subdue by torture : and now fire and sword was the catholike and inuincible argument : that the new romanists might not degenerate from the old bloody romans their fore-fathers , whose measure they filled to the full . for in lesse than fiue yeeres , three hundred of the faithfull seruants of christ , without respect of nobilitie , degree , learning , grauitie , sexe , age , or naturall humanitie , were in our countrey burned to ashes . but god had no delight in that bloody religion : it is as great a worke of mercie as any of the former , that he made it as short as bloody . for if violent things and times should continue , the world could not . and behold a greater worke which the lord hath done for vs , whereof wee reioyce : in raising vs vp our ancient deborah of england , neuer-dying elizabeth , the wonder of the world , and mirrour of nations : who quickly quenched those hot and furious fires , and her selfe being brought from a prisoner to a mightie prince , opened the prison-doores , and deliuered them that were appoynted to death . now were the castles of their superstitions and hopes , cast downe again , and made euen with the ground . what great workes god did for her , and vs in her time , were too long to recite : how she out-stood the curses and bulls of the romish nebuchadnezzar , and saw in her time seuen of themselues tumbled out of their pretended chaire of s. peter : how wonderfull her many deliuerances were , from many hellish treasons , deuised by the armie of priests , sent from the king of pride , and attempted by the romish captaines of that great nebuchadnezzar . how the lord went out before our armies , and as in the daies of israels deborah , so of englands deborah , hee m●de the sea and windes fight for vs , and by his owne right hand got vs the victorie : that memorable yeere and ouerthrow of 88 , shall be a perpetuall witnesse so long as the world standeth , how god himselfe fights against that religion , which so furiously fights against him . how she iudged and ruled in peace , honour , and happinesse fiue and fortie yeeres , to the honour of god and his gospell , and terror of all enemies : and in the same peace and happinesse exchanged her earthlie with an heauenly and euerlasting crowne of glory . 4. a great worke of god it was for vs to reioyce in , when at her decease the enemies who had long looked for a day , found it the day of their greatest disappoyntment : whilest the lord , setting himselfe for our good in our gracious king and the fruitfull plants , renewed all our prosperitie , gaue vs a new tenure of the gospell , and a new hold of our peace and liberties : of whom we may say as was said of dauid ; he is the light of israel : and of iosiah ; the breath of our nostrils : who by his power and pen hath shewed himselfe a defender of the true faith. 5. to come to the great workes of this day . that these babylonians might keepe their hands in vre , what foule and desperate designes haue they attempted against the life of the kings maiestie , our gracious soueraigne ? for while this light of israel remaineth , impossible they thinke it is for their kingdome of darknesse to preuaile . among other deuises , that shame of popish religion , that hideous gunpowder-treason , shall neuer be put out from vnder heauen . in which were many great workes of god for vs englishmen : whether wee consider the greatnesse of the danger , or the greatnesse of the deliuerance . first , consider the greatnesse of the plot : the greatest mischiefe that euer was , wanting a fit name to expresse it , vnlesse you will call it a catholike villanie : a plot of greatest and vniuersall danger to vs , of greatest triumph to the aduersarie . here the head and taile , branch and root , one and other , prince and people , nobles and gentrie , old and young , papists and protestants , should haue been destroyed together . for as duke medina said , his sword knew no difference betweene catholikes and heretikes , no more should this hellish or hell-fire , which it was a sparke of . besides the secret carriage and contriuing of it made it most dangerous , more dangerous than the babylonish captiuitie : for the babylonians dealt aperto marte , there was some hope of safetie either by prayer , or power , or truce , or preparing against them , there a man knew his aduersarie : but here is a crueltie digged out of the depth of darknesse , all of them sworne to secrecie , yea the sacrament was a seale of their wickednesse , sworne brethren in euill , at league among themselues , but no more league for vs to be expected than from hell it selfe . here we might say as hanniball sometime said of two romane captaines , one working by power , the other by policie ; magis se a non pugnante fabio quàm à pugnante marcello sibi metuere : wee are more afraid of slie and quiet papists , than of boysterous armed turkes . how these plotters would haue triumphed in the fact , as the babylonians ouer israel , sing vs now one of the songs of syon , we may well perceiue by their glorying in the hopes of it ; god and man ( saith the letter ) haue concurred to punish the iniquity of the time , and , the danger is past so soone as you haue burnt the letter , and they shall receiue a terrible blow this parliament . happy were we , that they reckoned without their host , and so came to another reckoning : else had the funerals of england been their sports and merriments . how should this act haue beene canonized and registred in the popes calender , amongst the most heroicall facts that euer were attempted ! for , if treason against the person of one king was so extolled , how would this haue been aduanced , being against the king , prince , state , and three whole famous kingdomes ! guignard the iesuite tearmes the act of iames clement in murthering henry the 3. of france with a poisoned knife , which he thrust into his belly , an heroicall act . the iesuites of france terme it a gift of the holy ghost : nay pope sixtus the 5. in a solemne oration made in the consistory of cardinalls , ( decem. 11.1589 . ) compared the treason of that cursed dominick with the act of eleazar or iudith ; yea a farre greater worke , a rare , a notable and a memorable act , that a monke , a religious man , had slaine the vnhappy french king , in the midst of his host : an act not done without the prouidence of god , and the assistance of his holy spirit . oh hellish blasphemies of vnerring popes , not iustifying only , but abetting and extolling most hainous treasons , against the highest powers on earth ! oh blasphemous beasts teaching men that god is a murtherer of kings and princes ! how then should this fact haue been eternized if it had succeeded ! and , if there were such reioycing at rome by publike professions , bonfires , shooting of ordinance , and present publishing of a iubilee , by the pope & his cardinals , hearing tidings of that persidious and bloody massacre at paris , anno . 1572. in so much as the cardinall of lorraine gaue him a thousand crownes that brought the first newes of it : what publike ioy in rome , what masses , processions , triumphs , and gifts would there haue beene , if this stratageme had had successe . bellarmine shall not deceiue vs , who tells vs in his letter to the arch-priest , that it was neuer heard of from the churches infancy vn●il this day , that euer any pope did commaund , that a princ● ( though an hereticke , or ethnick , or persecutor ) should be murthered ; or did approue the fact when it was done by another . this is a lewd and vnconscionable vntruth : vnlesse we conceiue he meanes , that it was neuer heard by those who were de●fe and could not heare : as by a iesuiticall aequiuocation it may well be construed . i conclude this point with the speech of agis to an euill man , asking him who was the best spartan : his answer was , qui tui dissimillimus , he that is most vnlike thee . so is this to be a good catholike , nay he is the best catholike , who is most vnlike these catholikes . wee see our danger , and how great it was . now secondly , let vs see , how the worke of god is as great in our deliuerance , both for the matter and for the manner of it . i. for the matter ; we were deliuered from great euills , to great good things . first , we were deliuered from a terrible blow : a deadly blow to king , queene , prince , nobles , iudges , bishops , counsell , gentry , commons , all . a deadly blow to all lawes and law makers , to iustice , peace , titles , tenures , records , and the whole common-wealth . these babylonians had sacked and spoiled all the land. a terrible deadly blow to religion , piety , the gospell , the word , the sacraments . these babylonians would haue rased downe the temple to the very foundations of it , and carried away all the vessels and rich ornaments of it . the waies of sion should haue mourned , because none could come to her solemne feasts . lastly a terrible & deadly blow to all louers and professors of religion within the whole land , which ( as the traytors ) should haue beene drunke with the innocent blood of the inhabitants . secondly , wee were deliuered from a terrible day , like the day of the lord which shall burne like an ouen , mal. 4.1 . a terrible day , wherein the frame of the world should haue seemed dissolued , the sunne should haue beene turned into blood , the earth should haue opened her mouth and swallowed the inhabitants , the aire should haue been darkned through the blacknesse and lamentation of that day . a dismall doomesday of england , a day of fire and brimstone had that fifth of nouember been , if the fire-workes of these fire-brands had preuailed . thirdly , wee were deliuered from a terrible tyrannie and yoke , to which that of babel was altogether incomparable . 1. spirituall : our glory had beene gone , and we might well haue been called i●habod : in stead of our arke wee should haue had the abomination of desolation set vp , the horrible idoll of the masse , ignorance worshipped as a god & mother of deuotion ; preaching hindred ; preachers martyrd , & al worship in an vnknowne tongue : an ignotant & rascall sort of greasy filthy priests ; & a doctrine , which is a very mystery of iniquity . 2. temporall : answerable to their tyrannous doctrine is their tyrannical practise . the whole world satisfieth not their couetousnesse , nor all the harlots in the world their filthinesse . look where that religion is stable if it haue not swallowed euen the fat of the land. and what nobleman dares meddle with a base hedge-priest ? and for their practise is not behind their positions , and in both , turkes and canibals are behind their cruelty . one of themselues writes , it had bin better the poore indyes had bin giuen to the diuels in hell , than vnto them : and themselues professed they would neuer come in heauen , if the spaniards came there . well hath his maiesty obserued , that not the turks , tartars , or they of calicute who worship the diuell , do lay such principles of cruelty in their doctrine as papists doe . wee see the greatnesse of our deliuerance , priuately : now see it positiuely . in one word : the good things wee are restored vnto , are , the fruition of god and his christ , in his holy ordinances , with the gospell of peace : to the peace of our countrey , vnder our peaceable gouernour ; new leases of our liberties , lands , callings , liues , and all that heart can desire . ii. the ma●nor or meanes of our deliuerance was altogether wonderfull . 1. it was easily brought about , not by millions of gold and siluer , not by the power or wit of man. 2. it was done mightily , not by the diuell ( as faux blasphemously spake ) but by the immediate worke of god : though , as cyrus had some glory of the babylonish deliuerie , so our cyrus , our gracious king had worthily some glorie of his princely care and watchfulnesse in this discouerie . 3. it was done seasonably , in the very due time , whē all was ready , & the conception was euen in the birth . 4. it was done to their own confusiō : detected by themselues ; their hands that should haue acted it , detected it by writing . discouered against themselues : mischiefe returned on the heads that deuised it : they fell into the pit that they digged for others : death intended against their brethren , caught themselues , and that by their owne powder . all this to the vtter confusion of their religion , as we haue heard winter himselfe fore-telling . therefore let vs reioyce in this great worke of god , as his ancient people in this place . for why ? the greatest rage of the enemie is turned to his greatest praise : psal. 76.10 . surely the wrath of man shall praise thee : both in his glorie and his churches deliuerance . and what is the end of all gods great deliuerances , but to praise his name , and glorie in his praise ? psal. 106.47 . is not ours the benefit ? haue not wicked men seene and felt , that god hauing chosen our land to dwell in , will not eas●y be cast out of his lodging ? and will not this coole their blood , and daunt their spirits from the like enterprises for time to come ? doth not this hazard thus happily diuerted make addition to our strength and peace ? oh blessed be god , euen the father of our lord iesus christ , who for his owne sake , by his owne hand , hath heaped vp our happinesse . he that is mightie , hath done great things for vs , and holy is his name . oh praise we the lord ; for he is good , for his mercie endureth for euer . holy father , knit our hearts vnto thee , that wee may feare thy great and dreadfull name . teach vs to be truly and vnfainedly thankfull to thy holy maiestie , for this daies mercies , and all heretofore : that so we may receiue the continuance of thy fauours to our euerlasting comfort , and euermore reioyce in thy great saluation . blessed be god. finis . notes, typically marginal, from the original text notes for div a13544-e220 rom● . 1 . hos. 4.15 . exod. 19.5 . heb. 12.2 . rom. 15.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a13544-e670 vers. 3. regis ad exemplum totus componitur orbis . see chap. 2 49. ●ra furor br●uis est . — diuision of the text. affinity between romish and babylonish nabuchadnezzar . * moulded first in the laterane councell vnder pope innocent the third . popish priests worse than iudas , who valued ch●ist at thirty pence ; for they buy 40. cakes ( euery one of which is christs body ) for one halfe-penny . this was preached nouemb. 5. 1612. romish cruelty surmounts the babylon●sh , 3. wayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idolatry and cruelty alwayes coupled together exod. 5.2 . chap. 1.17 . vers. 22. h●st . 3.6 . vers. 13. 2. king. 21.3 . see 1. mach. 1. & iosephus de bello iud. lib. 1. cap. 1. nequ● tantae caedes satis fuêre , sed iudaeos cogere coepit , vt abrogato more patrio nec infantes suos circumciderent , porcósque super aram immolarent ; quibus omnes quidem aduersabantur , optimus verò quisque propterea tru●cidabatur . hadrian . rome christian as cruell as heathen rome . 2. thes. 2.3 . ioh. 17.12 . reuel . 9.11 . trigin●a bellatorum mill●a , qui bellica munera guauiter ●bire possent , nihil interpellato sacrorum cultu . sabell enead 9. lib. 6. pulchra prosecto pulliti●s , & aulae antichristianae decora familia . grass . reg . p. 34. b. vers. 4. reuel . 13.11 . reuel . 11.7 . antichrist an enemie both to scriptures and scripture-men . rib●ra . bellarm. testantur hoc iac. brocardus venetus in apoc. et monachus quidam celestin●s . prophecies of romish cruelty accomplished to the full . pandolph . colonutius ex aenea sylu. hist. austr . et nicol. machiauel . rom. 1.32 . ex hermanno mutio. innocentius 3. anno . 1212. see this story at large in the booke of martyrs , pag. 868. out of which booke i haue picked some choise examples , that our common people hauing the booke by them , may see i belye them not in the things which seeme most incredible , foeminea in pugna victoria nulla est . acts & mon. pag. 859. 2. tim. 4.17 . gathered out of ianus august thuanus president of the parliament of paris . mal. 4.1 . * metellus sequanus . bartholomaeus casas , a bishop that liued in that country . this booke written in latine is wel worth translating : but these with a number more ins●ances of their hellish cruelty are o●●racted by m. white in his way to the church , the 50. digression , where the reader may further acquaint himselfe with the spanish conuersion or rather vtter subuersion of the indies . the prince of the i le cuba so answered the fryar that came to shrine him at the slake . satia te sanguine quem sit isti , & cuius semper insacrabilis fuisti . thomyris de cyri capite in v●re sang . minerius the diuels proctor , or factor . acts and mon. pag. 869. see another history of like cruelty , p. 805. ● . pag. ●60 . see the exquisite torments deuised , and suffered by bertrand , p. 817. and by rich. atkins , p. 1948. marriage punished among papists , whoredome escapeth . pag. 887. pag. 863. ●ag . 831. iam. 2.13 . acts and mon. pag 814. pag. 874. pag. 751. pag. 710. pag. 766. a woman forced to kill her husband by papists . acts and mon. pag. 1951. no plea sufficient against the cruelty of romanists . acts and mon. pag. 1864. fel●yes childe . dauies boy vnder 12. yeares condemned for the 6. articles , p. 1879. pag. 1035. pag. 816. pag. 1780. pag. 739. pag. 1785. pag. 1556. prou. 12.10 . gal. 5.22 . math. 11.29 . mans extremity , gods opportunity . vse 1. vse 2. man purposeth , god disposeth . psal. 2 ▪ 1.2 . psal. 7.15 . hest. 9.25 . vse . sanguis martyrum ▪ semen ecclesi●e . foecundi sunt martyrum ci●eres . hest. 9.26 . haue nothing to do● against that iust man. zach. 12.3 . gods people , g●yners by fiery trials . 1. pet. 1.7 . vse . math. 8 ●7 . acts 9.5 . psal. 33.1 . notes for div a13544-e5610 diuision of the text . exposition . numerus septenarius iuxta aliquos est numerus ●●rf●ctus . iob. 33.14 . n● . ham●n . gal. 4.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antichrist resembled by edom. antichrist and edom like in their persons , foure waies . gen. 25.23 . verse 30. lagnat . acts 24.14 . n●n obstante . ●●tichrist and edom like in their sinnes . 1. prophanenesse . quid non regina pecuma donat ? 2. idolatrie . 3. merits . 4. crueltie . crueltie of our edomites and old edomites compared . iosephus . obad. 14. yong edomites with vs farre surpasse the old in crueltie : fiue arguments . the powder-plot a villany without name . the popes leadden bull sets all mischiefe on worke . vse . 1 that religion good , which antichrist persecutes . vse 2. bloody religion , wicked religion . luk. 9.54.55 . vse 3. 1. sam. 4.21 . gen. 32.28 . acts 13.50 . antichrist and edom like in their punishment . 1. for certainty . rome termed babylon , why ? 2. for seuerity most probable that rom● shall be destroyed with materiall fire , for fiue reasons . ierem. 51.9 . obadi . 15. reuel . 18.6 . 2. thess. 2. ● . antichrist to be ouerthrowne with the sword temporall as well as spirituall . euen by kings that are or were his friends . ouerthrow of rome not partiall , but totall . magnificence of rome no whit secureth it . zach. 4.2 . vse . 1 comfort for the church of god. vs● 2. terror for the church of rome . reuel . 19.16 . iudg. 17. vse 3. all deuices of papists insufficient to susteine their bloody monarchy . vse . 4 separate from them spiritually and corporally . reuel . 18.2 . notes for div a13544-e9660 diuision of the text. enemies of the church compared to fowlers , in 4. respects . prou. 4.16 . 〈…〉 9. romish nimrod a mighty hunter of the lords flocke . bonner , a bonfire . great labour and cost for the powder-treason . foure thousand pounds . practises of the wicked termed snares , 1. for secrecie , 2. suddainnesse . cum petri nihil efficiant ad praelìa claues , auxilio pauli forsitan ensis erit . reuel . 13.1.11 . true onely in no●hs sence of cham. gen. 9.25 . luk. 4.6 . 2. thess. 2.7 . astuti et duplices . srange fetches of the pope to vphold his throne . papists bound in conscience to kill gods anoynted . vse . palm . 91.1.3 . henry the 6. emperor , by bernard a monke , vnder pope clement the 5. vse . arctissimo conscientiae vinculo . dangerous and mischieuous plots may prosper for a while . there is an houre of darknesse for the wicked to worke in , foure reasons . psal. 9.9 . god still findes a time to rescue his church from the snares of the wicked . rom. 8.31 . psal. 121.4 . 1. sam. 26. 2. king 6.12 . zach. 4 2. the righteous shall dip his foot in the blood of his enemies . 1. cor. 3.19 . 2. thess. 1.6 . psal. 7.15 . ●arò antecedentem scelestum , d●seruit pede poena claudo . vse . 1 church of god inuincible . exod. 1.12 . 2. king. 6.16 . esa. 65.24 . psal. 119.126 . esa. 59.16 . vse . 3. praise is comely for the vpright . exod. 17.14.16 psal. 46.8 . luke 1.74.75 . exposition . faith in dangers lifts vp the hearts to gods promises and atributes . 1. kings 7.12 . vse . hab. 2.4 . faith and the vse of meanes how they stand together . meannesse of instruments commends the vertu of the agent . church of god helplesse in it selfe . vse . matth. 27.43 . heb. 11.35 . church at weakest is made strong enough to hold out . iob. 5.19 . esai . 43.2 . vse . 1 vse 2. god is a faithfull , and powerfull , and constant helper . dan. 3.15.17 . prou. 8.29 . esai . 7.2 . psal. 112 7. vse . 3. difference betweene the helpe of the godly and wicked . hos. 14.9 . vse 4. matth. 8.25 . notes for div a13544-e14180 the kings maiesty in his speech on the gunpowder treason applieth this text to that occasion . plots of the wicked aptly comp●red to a womans trauaile . deuises against the church vain , & pe●nicious to her enemies . pro. 6.17 . exod. 1.10 . 2. thess. 1.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 thess. 1.2 . histor. eccles. lib. 9. cap. 9 pontibus his deuolutus est , ruos ad religiosi principis parauerat exitium . enemies of the church , subiect to 4. great miseries . ps●lm . 139.12 . malum consilium , consultori pess●●um psal. 14.4 . iohn 16.21 . wicked to be pitied rather than ●na●ed . vse 2. v●pera , ● . d. 〈…〉 . con●eption of pow●er traytors 〈◊〉 ▪ yet p●●nicious to them . much adoe in th●s conception . much adoe to little purpose . saepe in magistro● scelera rediérunt suos . esai . 33.1 . matth. 26 ●2 . 1. sam. 15 33. treason not accidentall , but essentiall to romish religion . notes for div a13544-e16230 gen. 45.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . all safety of the church from god. gods greatest workes are done for the church . 1. election . 2. habitation . 3. ministration . 4. tuition . 5. sweet sensible experience . namely for the church of the iewes . 1. sam. 4.21 . the instances of gods great care in preseruing the iewes . exod. 1.10 . vers. 12. moller . exod. 14.31 . returne out of babilonish captiuity , great matter of reioycing in 5. respects . 1. sins pardoned . 2. misery expounded . psalme . 137.1 . 3. ignominy chased . vers . 3. 4. inheritance restored . 5 religion aduanced . as great things done for britans as for israelites , if not greater . rome termed babylon in 6. resemblances . roma tuum no men terris fatale regendis . episcopus occumenicus . palls , agnus ●ei's , indulgences , &c. deliuerance from rome as great as that from babylon : 5. instances . king edward the 6. another cyrus , or darius . queene elizabeth englands deborah . seuen popes died in the raigne of q elizabeth . ch●ist in all that 〈◊〉 sh●wed 〈…〉 , said the turke . ce●es . 45.5 . psal. 137.2 . factum mirabile , &c. rex francorum occisus per manus monachi . bellarm , in his letter to george blackwel arch-priest of the english. lament . 1.4 . 2. thess. 2.7 . eius auaritiae totus non sufficit orbis : eius luxuriae meretrix non sufficit omnis . a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whereunto is annexed first, a treatise of the improvement of time, secondly, the holy warre, in a visitation sermon / by t.t. taylor, thomas, 1576-1632. this text is an enriched version of the tcp digital transcription a64253 of text r26964 in the english short title catalog (wing t571). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative 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(eebo-tcp ; phase 1, no. a64253) transcribed from: (early english books online ; image set 43759) images scanned from microfilm: (early english books, 1641-1700 ; 1343:3) a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whereunto is annexed first, a treatise of the improvement of time, secondly, the holy warre, in a visitation sermon / by t.t. taylor, thomas, 1576-1632. taylor, thomas, 1576-1632. treatise of the improvement of time. taylor, thomas, 1576-1632. holy warre. [18], 218, [1] p. printed by r.h. for iohn bartlet, london : 1641. "a treatise of the improvement of time": p. 155-189. "the holy warre": p. 191-218. reproduction of original in the union theological seminary library, new york. eng christian life. contentment. a64253 r26964 (wing t571). civilwar no a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whe taylor, thomas 1641 47141 182 85 0 0 0 0 57 d the rate of 57 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a treatise of contentment . leading a christian with much patience through all afflicted conditions . by sundry rules of heavenly wisedome . whereunto is annexed , first , a treatise of the improvement of time . secondly , the holy warre : in a visitation sermon . greg. moral. l. 5. si mens forti intentione in deum dirigiter , quicquid in hac vitâ sibi amarum sit , dulce aestimat ; omne quod affligit , requiem putat . by t. t. d. d. &c. london , printed by r. h. for iohn bartlet , and are to be sold at the signe of the gilt cup , neere s. austins gate in pauls church-yard . 1641. to the right worshipfvll sir francis darcy knight , my much honoured friend : all happinesse in christ iesus . sir , not having of mine owne , wherewith i might tell the world of your great and continuall favours unto me , by such a pub●ke testimony , i thought good to doe it by publishing this worke of another , whose person and doctrine you well knew and respected . which i doe the more willingly , because it is sutable to the contentment here treated of . i am well contented with that mediocrity of gifts and abilities , which god hath bestowed on me . i hold it better in this life , to be faithfull in a little , then ruler over much . no doubt but some are masters of great parts , and estates , and faithfull too : rich in this world , and rich in good workes too : high in place and respect among men , and high in the favour of god too . but , both such have their hazzards and temptations , against which they need to be watchfull ; and the brother of low degree hath cause ( in god and his love ) to rejoyce and be contented . and oh how happy were it with godly christians , if they had taken forth this lesson of contentment ! how comfortlesse would their lives then be ! how blessedly free from those torturing passions of emulation , envie , murmuring , impatience , and the like , wherewith the spirit is too often , and too much disquieted ! godlinesse with contentment is great gaine , saith the apostle : as if the purchase were small , where contentment is wanting : and indeed much of the benefit and advantage is taken away , where this lesson of contentation is not taken forth perfectly . and how unbeseeming is it to an heire of the promises , to be malecontent for worldly wants , or afflictions ! how thwarting to the wisedome of god , as if he knew not best to make allowance to his children ! how terrible to lie disconsolate in death , or any deadly trouble , moaning as that great emperour when he lay dying at yorke ; in my life time i have been all things , and now nothing doth me good ! i w●sh to your worship all the comforts and mercies of god in christ , both in life and death ; and therunto at this time i commend to your reading this little treatise of contentment : resting ever , your worships much obliged , w. jemmat . a table alphabeticall of the chiefe things in this booke . a ada●s sin had many sinnes in it . pag 35 afflictions foyled by contentment . 3. the necessity of them in three respects . 6 disposed of god for time , measure , and end . 4 age : the incommodities of it . 114 priviledges of it . 115 comforts of it . 116 aged people called on to prove time well . 179 b barrennesse to bee quietly endured , how . 105 bernards discription of worldly pleasure . 92 c callings : crosses in them to be borne contentedly , how . 77 common-wealth ? evills in it : how to be borne . 24 comparisons : two fold use of them . 192. contempt of the world : how to be born contentedly . 52 contentation the daughter of godlinesse . praef. meanes and motives to work it . 131 power of godlines to breed it : whence . 139 countrey and friends left : comfort in it . 62 d death terrible . 118 comforts in it . 119 necessity of dying . 121 utility . 123 death of friends : comfort in it . 73 deformity of body to be borne quietly : how . 100 e estates we live in , yeelds discontents , yet be comforted in them : how . 85 examples of holy men perswading contentment . 136 experience without grace availeth not . 107 f friends unkindnesse : comfort in it . 70 and in their death . 73 g glory obtained by afflictions : how . 14 godlinesse what it doth to breed contentment . 145 goods lost : comfort in it . 64 graces bred , beautified , and exercised by afflictions . 8 grave terrible : comfort in it . 127 great sins should not overtrouble the soule . 38 h happinesse of saints raised by certaine staires . 127 heavenly happinesse attained in death . 125 honor from above , how to be getten . 98 honor due to ministers : threefold . 210 honors of the world , lost , or not had : comfort in it . 94 i iudgement at the last day not dreadfull to beleevers : why . 129 all imperfections and blemishes then done away . 101 iustification the ground of contentment . 143 l liberty lost : comfort in it . 61 life lost : comfort in it . 66 lingring sicknesse : how to be borne contentedly . 111 why suffered by god . 113 m martyrs very forward to suffer . 69 ministers calling most crost : comfort for them . 83 they are christs souldiers in two respects . 197 their weapons : 198 , 204 their enemies . 199 cause of warre . 200 ministery no easie calling , but dangerous . 201 misery all ended in death : foure wayes . 123 molestation satanicall : how to be borne quietly . 28 multitude of sinnes should not too much trouble . 32 mystery in godlinesse , and in contentment . 152 n nature content with little , grace with lesse . 136 nature teacheth not the price of time . 168 o opportunities of good : nine instances . 156 orbity uncomfortable : comforts in it . 105 p persecution to be endured contentedly , how 57 pleasures lost , or lacking : comfort therein . 90 poore men , how profitable in their times . 184 preparation to death : what , and how . 121 r redeeming of time : what . 161 relapses : comfort in case of them . 44 repentance : two effects of it furthered by afflictions . 10 rich men should be specially carefull of spending their time . 182 s scandals and schismes : foretold : turned to good , &c. 18 sicknes to be born cōtentedly : how . 107 sinnes merit afflictions , and are purged by them . 6 sinnes multitude , greatnesse , relapse : how answered . 32 t temporals mercifully withholden . 137 time to be wholly improoved for good . 155. motives . 185 preciousnesse of time : in six things . 162. 165 skill to prize it comes of god . 168 be sparing of time : 7 motives . 172 theeves that steale time away . 174 v vnion with christ not dissolved in the grave , 128 unite forces against the common enemy . 208 uses of sicknesse sanctified , six . 108 w warre of christians , especially of ministers . 193 wealth lost , or not had : comfort in it . 85 works good , mentioned to the saints in the last judgement : not bad . 131 worlds hatred : contentment in it . 47 y. yong people admonished to spend their time well . 177 finis . the avthors preface : after we have shewed the gaine of godlinesse ( out of 1 tim. 6. 6. ) now we come to speake of the priviledge of it , that it brings contentment with it , whereby the heart of a godly man is stayed , and resteth in god , well apaid with that estate and measure of goods which the lord hath made his portion , be it more or lesse . a most rare vertue , and full of sweetnesse : when as the minde , grounded upon gods providence and promises , reposeth it selfe in god , and hath learned with paul in every estate to be content , to want and abound , to be full and hungry , &c. phil. 4. 11 , 12. doctr. true contentation is the daughter of godlinesse . one ly delight in the lord can give us our hearts desire , psal. 37. 4. he that drinks of this water , shall thirst againe : but he that drinks of the water that i shall give him , shall never thirst , iohn 4. 14. and blessed is he whom thou choosest , and makest come unto thee : he shall dwell and be satisfied with the pleasures of thy house , psal. 65. 4. reason 1. because true con tentment is a fruit of faith , ari sing through perswasion of there mission of sinne , and reconciliation with god ; together with as surance of our adoption , whereby wee become sons , and are interes sed in the fatherly providence of god , which will watch over our good , and reserve for us such an estate as his wisedome and love shall see meet for us . 2 it is the disease of corrupt hearts ( which all of us carry ) that they cannot but insatiably long and covet after worse things if they be not filled with the best : even as a bad stomacke not filled with wholesome food , will sucke in w●nd to torment it . but if once god and his grace take up our hearts , that by faith and hope we can sat●ate our soules in his goodnesse , wee shall no more want ea●thly vanities , then wee can want a candle when the sun sh●neth . 3 no earthly thing can bring content ; and therefore it must be the daughter of godlinesse onely . for earthly things be mass●e and drossie ; whereas the minde is of a divine and spirituall nature . can earthly treasures fill the soule , as they doe a chest ? or can you fill a chest with graces and vertues ? can you fill the stomack with wisdome , as with meat ? these be not capable one of another : there is no proportion betweene them . these earthly things are unnaturall nourishment for the soule of man , and cannot satisfie the hunger of the minde . so saith solomon , eccles 5. 10. hee that loveth money shall not be satisfied with it . it is onely the bread of life , and christs righteousnesse , a spirituall nourishment , that can replenish emptiesoules . nothing lesse then god can fill the heart , being of a spirituall substance , created to his image , and to be a temple for his spirit . 4 it is proper to godlinesse , if the estate be not fitted to the minde , to fit the mind to his estate . and this is partly by the rules it affordeth for every afflicted condition , partly by the power it hath to give the soule contentment , though other comforts faile : those in the generall body of this treatise , this in the last chapter . vse i. it followes hence , that an ungodly man can have no content , but is as the raging sea , casting out myre and dirt . he may have riches ; but no rest . he may fill his chest , but not his minde . for it is not in those things , to give peace ; nay , as the curse attends him in other things , so , in this specially , he eates , but is not satisfied , as the seven leane kine ate the seven fatones , but were never the fatter . vse 2. this teacheth us , how a man may be rich without riches ( which is a riddle in christianity ) namely , when godlinesse and contentation meet together . for , 1 he is rich , whom god accounteth rich , and that is the godly man . 2 hee is rich , who hath enough , not who hath much . for it is better to have enough , then to have much : and he hath enough whose estate agrees with his minde : as he is poore , not who hath little , but who not being sufficed is ever craving more . ahab had a kingdome , yet was not content without poore naboths vineyard : whereas naboth had but a little , yet was so content and rich , as he wished not the kings substance . of every poore godly man may be said , as the spirit speakes of the church of smyrna , revelat. 2. verse 9. i know thy poverty , but thou art rich . this it is , which makes a man whole without health , warme without cloathes , and in cause of outward heavinesse to be glad . whereas without it men turne peace into trouble , riches into poverty , health into sicknesse . no happinesse where contentment dwels not . experirience lets our eyes see many of them , whom the world hath with her best meanes made as happy as it can , yet pressed downe with the weight of their owne felicity , thinking themselves unhappy sad , and complaining , and cannot tell of what . it is nothing for absalom to be the kings sonne , unlesse he may have the crowne presently from his fathers head . cesar can abide no superiour , nor pompey an equall . vse 3. labour for this fruit of godlinesse , which is contentment . the meanes and motives are in chap. 20. reade , medi tate , affect thine owne happinesse , and what is delivered to thee in rules , expresse and bring forth in thy conversation . a treatise of contentment . 1 tim. 6. 6. but godlinesse is great gaine , if a man be content with that he hath . chap. i. of afflictions in generall , foyled by contentment . singular is the benefit of contentment which goeth no where , but it bestoweth a rich reward on the entertainer , and maketh him a gainer in all conditions , even then when the world sets it selfe to make him , and so cannot but account him a loser . there is no vertue but it is as a bright stone in a darke night , set in the middest betweene two vices in extremity , both to shew the cleerenesse and beauty of it selfe ; as also that it can never want encounter , being so beset with contrariety ; and likewise to note the truth and soundnesse of it , when as pure gold it passeth the fire , not consumed , but brighter . so is it with this grace of god in speciall , which is never without onsets and sharpe skirmishes by whole bands and armies of discontentments from within and without ; but neverthelesse shining and beautifull ; yea , so much the more glorious and precious , as the battell is doubtfull , and the victory carried with difficulty . i have thought good therefore to set this secret and rare grace in a cleere light in the midst of her enemies which come about her like bees or hornets with poysoned stings . you shall see it like a mighty sampson , slaying with a iaw-bone a thousand philistines : you shall see her strength , her skill , her valour , her value . you shall see this vertue breaking strong cords , as fire doth flaxe . you shall see thousands and ten thousands fall before it , and on every hand , in the foreward , rereward , wings and squadrons of the army pitcht against it , till the whole host be discomfited . the generall of this army is , afflictions in generall , which godlinesse teacheth contentment to foyle by these weapons . 1 from the authour . no misery ariseth out of the dust , saith iob , nor comes by chance or fortune , but by the good providence of god : he creates peace , and he creates evill ; namely , of sense and punishment , not of sinne , esa. 45. 7. and ruth 1. 20. call me not naomi , but mara , for the lord hath humbled me . and as he inflicteth , so also he disposeth the time . measure . end . he allotteth an houre for the power of darknesse to worke : he appointeth the place , the house , field , wildernesse , and paradise . hee disposeth the measure and quantity , that it shall not exceed our strength , much lesse overturne the elect , but as the bush burned , yet ●as not consumed , so the church in the furnace may bee proved , not wasted . he disposeth also the end : both of intention ; he will not have them condemned with the world , he will fit and conforme them to the image of his sonne , he admonisheth them of the vanity of this present life , and inviteth them to the meditation of a better , finally , he passeth them by the crosse to the crowne : and of execution ; afflictions last not alwayes , they are momentany , their end is determined , his anger endureth but a while , even for a night , and at length he gives a blessed deliverance out of all , psalme 34. verse 19. now the heart acquainted with godlinesse , by these considerations frameth it selfe to contentment in affliction : what , is this the good hand of my heavenly father ? and shal not i his childe be content , but rise up against it ? i will bee dumbe and not open my mouth , because thou doest it , ps. 39. 9. if shemei raile upon me , god hath bidden him raile upon david , and who can say , what doest thou ? 2 sam. 16. 10. if losses come upon me , the lord hath given , and the lord hath taken , i content my self , & blessed be the name of the lord , iob 1. 21. let my brethren intend evill against me , as iosephs , god hath an hand in it , and will dispose it for good , gen. 50. 19. if i should look only on your malice , i must needs revenge and breake patience , but god sent me before you , to save you by a great deliverance : therefore let us all be content . ii. a godly man lookes at the necessity of his afflictions : and this is inevitable . both in regard of gods word foretelling them , in the world ye shall have tribulation ; ye shall weep , but the world shall laugh : as also his word commanding , to enter into the strait gate , and to take up our crosse daily , luke 9 23. and his word promising , that if we suffer with christ , we shall also reigne with him , 2 tim. 2. 11. and in respect of our selves : our sinnes . our graces . our glory . for all these three estates our troubles are necessary . in the first respect they are merited . wherefore is the living 〈◊〉 sorrowfull ? man suffereth for his sinne , lam. 3. 39. in this regard the church is content to beare the lords wrath , because she hath sinned against him , mic. 3. 9. and david saith , i know , o lord , that thy judgements are just , and that thou hast afflicted me righteously : and the penitent theefe , we are righteously here , therefore i will be content . necessary also they are for the purging and consuming of sinne . as plowing of the ground killeth the weeds , and harrowing breaketh hard clods ; so afflictions weaken and soften the heart , and ( as the lords drawing plaisters ) draw out the core of pride , earthlinesse , selfe-love , covetousnesse , and the like . a godly heart will here stoope and content it selfe . this is the lords plow to subdue the hardnesse of my heart , the lords flaile to thresh mee as good corne to be laid up in his granary , the lords pruning knife to cut away my ranke boughes which would make me fruitlesse , the lords potion prescribed and prepared by the most wise physitian of soules , to rid me of my deadly disease of sinne , and to worke an happy cure on my soule , the lords soape wherewith he washeth his foule linnen , that i may bee cleane in his sight : i will therefore be contented . secondly , in respect of our graces ; for the begetting and breeding of them . beautifying and clearing of them . exercising and strengthening of them . afflictions are necessary and usefull to beget grace : as 1 humility , which is the way to honour . these represse naturall pride , whereby every one conceives of himselfe as a petite god : these serve as a sharp bit to an unruly colt , and will tame the worst , even pharaoh himselfe . manasseh in tribulation sought the lord greatly , and hereby proud nebuchadnezzar had his understanding restored . when god chasteneth man for sinne , hee makes his beauty to consume , psa. 39. 11. david himselfe will be ready to say , in my prosperity i shall never be moved , till god turne away his face , and then he is troubled . the prodigall sonne can by no other meanes be brought home to his fathers house , but by the pinching famine and misery which his owne folly had brought upon him . 2 knowledge of god is bred by afflictions , psal. 119. 71 , it is good for mee that i was afflicted , that i might learne thy statutes : and 94. 12. blessed is the man whom thou chastenest , and teachest in thy law . and when vocall teaching will not serve , the lord will teach really , by his hand , when the word of his mouth is too weake . 3 obedience in doing and suffering gods will . and this was the fruit of christs suffring , who though he were the sonne of god , yet learned obedience by the things he suffered . hence afflictions breake the wicked as okes , but bend the godly as reedes . 4 invocation and prayer . david upon his repenta●c● exceeded himselfe in prayer , psal. 51. the thorne of the flesh made paul pray thrice , that is , often and fervently . see hos. 5. 15. esa. 26. 16. and iudg. 10. 16. 5 tribulation brings forth patience , and patience experience , and experience hope , ro. 5. 3 , 4. yea , & as afflictions abound , so doe consolations abound through christ , 2 cor. 1. 5. hence also ariseth deniall of a mans selfe through sense of weakenesse , and confidence in god for time to come through sense of former mercy and strength : as , verse 9. we received the sentence of death in our selves , that we should not trust in our selves , but in god who raiseth the dead . 6 true repentance , in two speciall effects of it . 1 consideration of their estate : for affliction opens the eare that was sealed : when men are at peace in their sinnes , then trouble awakens them . io●as sleepes soundly in the side of the ship , till the sea bee troubled , and then he is wakened . manasseh , whi●● he was in his kingdome , prided hims●lfe against god , and was extreamely wicked ; but bands and captivity in babylon brought him to the sight of his sin . famine made the prodigall sonne consider and compare his estate with them in his fathers house , & so come to that resolution of returning , iosephs brethren ( gen. 42. 21. ) for twenty yeares together were never troubled with their sinne , in selling their brother , which was a confluence of sins ; but in their affliction and crosses they met with in egypt , they began to bethinke themselves what they had done , and their sinne , so many yeeres afore committed , came fresh to their remembrance , wee have verily sinned against our brother , in that we saw the anguish of his soule , when he besought us , and we would not heare him , and therefore is this trouble come upon us . 2 conversion and amendment of life , which is that blessed fruit of righteousnesse , which afflictions , bring to them that are exercised , hebr. 12. 11. and this proceedeth from the hatred of sinne , which the former consideration did manifest in the uglinesse of it . hence schola cruc●s est schola lucis , & justitia . by lying under the crosse wee receive instruction , and settle to reformation . the second consideration working content in respect of our graces , is , that troubles in generall not onely beget graces , but beautifie and cleare them . the same fire which consumeth drosse , purgeth gold . the world is the furnace , the godly are gold , tribulation is the fire , which as it turneth chaffe into ashes , so it cleanseth gold from drosse and ashes . see 1 pet. 1. 7. and psal. 66. 10. looke as starres shine brightest in the night , but are not seene in sun-shine ; so gods graces , which make little show while the sunne of prosperity shines on us , make a great shine and show when the night of trouble commeth . further , how doth their faith and constancy gracethem in trouble , as in iob and abrahams triall ; which if their troubles were not , could not so bewray and commend themselves ? like camomile troden , and the palme pressed , but rising under the weight . besides that trouble fitteth them to much fruitfulnesse : for the good husbandman purgeth and pruneth the vine , that it may bring forth more and better fruit , and so bee more profitable and beautifull , iohn 15. verse 2. and indeed , as an earthen vessell is never fit for use before it bee burned in the fire , so is it with us , who are never fit to be vessels of honour , till the fire of triall have purged , formed , and confirmed us . thirdly , troubles exercise grace , and so strengthen it . as a man by wrestling is stronger and more expert ; so affliction holds all graces on worke , faith , patience , prayer , meditation , watchfulnesse against sinne , holds the heart in the feare and love of god , and of the love of the world . you shall never see a christian more christian , then in trouble , as the three children never more glorious then in the furnace , christ himselfe never more strong then on the crosse , and in the grave rising from under all the burden and curse of sinne . thus in respect of our sinnes and graces are afflictions necessary . lastly , if we consider our estate of glory , and how trials conduce unto it , we shall not want reason to bee contented under them : for , they are so farre from being prejudiciall to our glory , as they are helpes and furtherances of the same : for , 1 christian bearing of triall is made a note of such , as shall partake in glory ; with whom it must not be better then with christ himselfe , who did weare a crowne of thornes before his crowne of glory . and how can it be other , seeing they testifie the love of god , who loveth to the end ? hebr. 12. 6. whom hee loveth he chasteneth . they are markes of our adoption : for if ye be without correction , whereof all are partakers , ye are bastards and not sonnes . they are markes of such as are in the highway to heaven , which is all strawed with crosses and troubles ; actes 14 22. through many afflictions wee must enter into heaven . and they are markes of such , as by drinking of christs cup are conformable to the image of the sonne of god , rom. 8. 29. christ said to zebede●● sonnes , ye shall drinke of the cup that i drinke of ; namely , of trouble : the nearer to christ , the sooner drinke it : they that are farthest off , that is , his enemies , drinke the dr●gs and bottome . and therefore if you would know them , as by an expresse marke , see revel. 7. 14. these are they that come out of great tribulation . 2 to such onely is promised glory : iam. 1. 12. blessed is the man that endureth temptation : for when he is tryed , he shall receive the crowne of life , which the lord hath promised to them that love him , revel. 2 10. ye shall be tryed ten dayes : but be thou faithfull unto the death , and i will give thee a crowne of life . 3 glory is accomplished to such as endure trials : for they cause an eternall weight of glory , 2 cor. 4. 17. and this is just with god , to render to you which are troubled , rest with us , when christ shall appeare , 2 thes. 1. 6 , 7. now the godly heart , out of these grounds ( to which many might be added ) fenceth it selfe , and contenteth it selfe in all troubles in generall : hath my affliction such speciall goodnesse , through gods disposing , to beget such excellent graces as humility , knowledge , obedience , prayer , patience , repentance ? doth the lord know and intend to beautifie , purge , and perfect his graces by the fire of tribulation , and make them shine and shew as jewels ? doth he exercise and hold in worke , and so increase and strengthen his grace given , by the same meanes ? yea , and more , doth he further my glory with himselfe ? doth he testifie his love , and lay in me the markes of my adoption , of my way to heaven , and of conformity to his sonne ? hath he promised , and will hee accomplish that promise of glory to such as are troubled ? why then should not i content my selfe , and leane on the word in the hopefull expectation of that blessed end of my trouble ? see i not the saints partners in the crosse with me ? i am . 5. 10. take the prophets an example of enduring affliction . nay , see i not my lord iesus consecrated by afflictions ? shall not i contentedly partake in the sufferings of christ ? shall i cast off , or impatiently cary such light afflictions , which cause so great a weight of glory ? would i fall out with my daily bread , and are not these as necessary ? shall i measure gods love by my outward estate ? did hee never love any of the saints , nor his deare sonne , of all whom none escaped many troubles ? chap. ii. of scandals , heresies , and the like , conquered by contentment . now we come to more speciall troubles , wherein we are also to see , how godlinesse stayeth and contenteth the heart , & makes a godly man a conquerour , when many round about him sink into the gulfe of discontent and despaire . speciall troubles are either more publicke , or more private . publické evils are either in the church , or in the common-wealth . in the church are scandals , heresies , schismes , apostasie , contempt of the light , falling backe to antichrist ; and this offendeth many , they know not what or whom to beleeve , and so fall from , and are discontented with every religion . against all which , the godly heart fenceth and contenteth it selfe with these meditations . first , of gods counsell , providence , permission , and moderation of all these evils in the church . the lord sleepes not ( as the servants in the parable ) while the malicious man soweth these tares in his field , but foretelleth that they must be so : matth , 24. 10 , 11. many shall be offended : and many false prophets , and false christs shall arise , and seduce many , act. 20. 29. i know that after my departure shall enter grievous wolves , who shall not spare the flocke , matth. 18. 7. it is necessary that offences come , 1 cor. 11. 19. there must be heresies among you . why ? what necessity ? god might hinder them . ans. yea , but a necessity in regard , 1 of god , who hath decreed not to hinder them : 2 of man , whose fr●ewill to evill determineth unto them : 3 of the end , threefold : as a punishment of sinne , while the truth is not received in love , 2 thess. 2. 10 , 11. as a tryall of those that are sound , 1 cor. 11 19. that they which are approved may be made manifest . and to stirre up the godly to watchfulnesse , and sound study of scriptures , and prayer . secondly , the godly know , that in the greatest confusions of the church , the lord so moderateth & disposeth of all these evils , as that he gets himselfe glory , and leads his children to glory also . he bringeth light out of darknesse , and good out of evill . for he makes his truth shine in opposition to falshood . he makes it triumph and carry victory against satan and all his limbes , heretickes , apostates , contemners , yea , that great apostate and sonne of perdition , antichrist himselfe . he makes all the children of wisedome to acknowledge , that that truth is divine and from heaven , which satan and sinners of the world so oppugne in vaine , and that it is defended by divine power , not by the arme of flesh . and for the godly themselves , they cannot be seduced , mat. 24. 24. the foundation of god abideth sure : greater is he that dwels in them , then he that is in the world , ioh. 4. 4 heresies , schismes , scandals , apostasies may molest and grieve them , but cannot overturne them ; because they are preserved by the power of god to salvation , they are begotten of immortall seed : and all that are begotten of god , overcome the world , 1 ioh. 5. 4. and let antichrist come into the world , the elect are fenced , c. 4. 4. little children , ye are of god , and have overcome them . they are sealed , marked , and exempted from hurt , rev. 7. 3. hurt not the earth , nor sea , nor trees , till wee have sealed the servants of our god in their foreheads : so as god gives not scope to any of these evils , to prejudice the faith of the elect , and onely those are deceived , whose names are not written in the booke of life . thirdly , the godly looke not for a church on earth without spot and wrinkle , nor without combat : the battell is not ended , but with the world : for it hath ever continued , and beene renewed with the severall ages of the world . in paradise was a serpent , a divell : the patriarkes families not without their cain , cham , ishmael , esau , who were prophane apostates : christs family not without a iudas . what scandals and divisions were in the churches of rome , corinth , galatia , ephesus and other ; even in the apostles dayes , when the church of the new testament was a virgin , and in her prime , witnesse the epistles of the apostles , and history of the actes . and can we looke that now in the decrepit age of the church , in which the lees of all corruption are settled , and in which christ himselfe prophesied scarcity of faith , and coldnesse of love , should bee more exempted from such molestation , then those former servent and purer ages ? shall not christs own doctrine from his blessed mouth be exempted from murmuring , dissention , captious quarrelling , and shall we looke that ours can ? shall many at once take occasion of apostasie from his doctrine , and shall wee disdaine that men fall off from ours ? shall he come to his owne , and they not receive him ? shall he which is above all testifie that hee hath seene and heard , and no man receive his testimony , iohn 3. 31. and shall we think much , if our testimony be not received ? shall his prophets and apostles be smitten with the tongue and sword , and shall wee thinke strange of it ? ier. 18. 18. acts 12. fourthly , the godly patiently wait the time wherein god will fully deliver them from all this molestation , and danger of seduction . they know satan must have his time , and wicked men their time : but as in 2 pet. 〈◊〉 . 9. the lord knowes to deliver the just in temptation : and then , as moses said of the egyptians , those your enemies whom your eyes have seene this day , ye shall never see more . thus the godly heart stayeth it self contented in god , as knowing that the church is as the arke of noah , let floods and stormes fall , let the windowes of heaven be open , and let it raine as if heaven and earth would goe together , let the waters rise , and the waves and billowes beat , and tosse it , let the windes totter and shake it ; yet it shall rise as high as the waters , god is the faithfull pilot , he guides the stearne , and shall keepe it happily aloft , notwithstanding the danger . it is like the ship in which christ was , shaken and ready to sinke while christ slept ; but hee will awake in due time , and rebuke the windes and sea , and save his disciples . chap. iii. of troubles in the commonwealth , borne with contentment . the other kinde of publike calamities , are the troubles , tumults , and confusions in the countrey and commonwealth , disturbing publick peace ; such as are oppression , warre , rebellion , or any such common evill . against all which godlinesse teacheth contentment , and setleth the heart by these considerations . 1 because , whatsoever the wicked doe by error or violence , it is not without gods providence , or his righteous judgement . he observes the oppression of the wicked , to revenge , moderate , order it , eecles. 5. 7. if in a countrey thouseest the oppression of the poore , and defrauding of judgment and justice , be not astonied ; for he that is higher then the highst regardeth . god casts not off the care of that countrey , but his eye is upon it , his eares are still open to heare the oppressions of wicked men , and the cryes of the oppressed : and hee is higherthen the highest , both to reserve revenge for the wicked , and to bring all into order again in his good time . 2 godlinesse teacheth to be content in publike evils , inferred by magistrates , because it teacheth , that subjects are bound in conscience to obey their magistrates in suffering , and patient , bearing of wrongs and injuries , 1 pet. 2. 19. servants must be subject not onely to the good , but froward : for this is praiseworthy , if a man for conscience endure griefe , suffering wrongfully . godlinesse looketh to gods ordinance , not mans perverting of it , saying , god hath set up this person over me , therefore i must and will obey , actively and passively . 3 godlinesse teacheth the heart the first lesson of christianity , namely , continually to take up injuries and crosses : dayly , saith the text : and after a blow on one che●ke to turne the other , that is , expect and endure another , promising to themselves nothing but a continuall bearing of evils ; and in the meane time never to returne evill for evill , ( which were to shoot with evill men in their owne bow ) but doe good for evill , blesse when cursed , & by prayer and patience overcome evill with goodnesse , not to repell or represse it by rebellion . 4 seeing christ hath foretold of warres and rumours of warres , the godly heart ( according to his counsell ) is not too much troubled , because it hath peace with god , and in it selfe , in our lord iesus christ ; and so much the more laboureth in the preservation of that peace , which the world cannot take away . it warres so much the more with it owne sins , and if it can over come these enemies , it cares for no other . 5 it sets before the eyes of it the examples of the saints , who in all ages were the beholders of common calamities , and yet carried themselves with much contentment in god . moses beheld the oppression of gods people in egypt . noah the confusion of the old world . ieremy of the whole kingdome of iudah by the babylonish captivity : and yet without grudging , or impatience : because they knew , that these confusions were among men , but god still kept his order , his providence still watched over his owne people , while the sword ateup the enemies : so ieremy was safe in the captivity , noah in the arke , and the comfort which god gave baruch , ier. 45. 5. i will bring a plague upon all flesh , but thy life will i give thee every where for a prey , where thou goest . now saith the godly heart , if god watch over these publike evils , to moderate and revenge them , if i be bound in conscience to suffer evils patiently , if my profession bid mee to expect no other , if god have given me peace by christ , and exercised his saints in the like trials , why should not i stay my selfe and leane upon god , expecting an issue ? chap. iv. of contentment in satanicall molestation . now follow more private calamities , against which godlinesse fenceth the heart with contentation . and they be either spirituall or temporall . spirituall , are from 1 satan , 2 sin , 3 the world . the assaults and molestation of satan often bring much disquietnesse and trouble to the minde : but godlinesse at length reduceth the heart to contentment by these or the like meditations . 1 that though satan be never so cruell & malicious , yea , the prince of the world , & the god of the world , of exceeding great power in his attempts , yet he hath but the power of a creature which is finite , and cannot execute any part of that power , at his owne pleasure , but onely when god permitteth him . till god said to the evill spirit , goe against ahab , and thou shalt prevaile , he could neither prevaile nor goe , 1 king. 22. 22. till god said of iob , loe , all that hee hath is in thy hand , onely spare his life , he could not touch him . till christ say , go into the herd , a legion of devils could not possesse one swine . yea , it is not onely a created and finite , but a determined power , limited and bounded by god , so as he cannot passe an inch beyond his commission : spare his life , saith the lord , and iobs life was spared . whence it followes , that god will never suffer his power to be enlarged , to the overthrow and destruction of his children , against whom the gates of hell must not prevaile . 2 god armeth and fenceth his children , that they shall be able to resist and overcome in the evill day : he will confirme & stablish them : wherto he hath appointed & put on them an armour ●f proofe , able to keepe out all the fiery darts of the wicked one , eph. 6. 13. if we be not wanting in the getting and keeping in our armour , satan cannot hurt us . 3 christ our head hath overcome the devill , and we his members are partakers of his victory : his head is broken : the prince of the world is cast out : well he may nibble at the heele , but cannot reach the head . 4 we have an assured defence , namely hearty prayer and effectuall invocation of the name of god , to whom ( as being our father in iesus christ ) we may have accesse , calling upon him for the restraint of satans power and malice . the divell is cast out by fasting and prayer . we have the angels , to whom he hath given in charge our safety , psal. 91. 10 , 11. the power of good angels is farre the greater . wee have his owne faithfull word : that he will be a wall of fire round about his people , zech. 2. 5. and that hee will bee with them in the greatest dangers , of which , these are the principall . we have the gift and comfort of his blessed spirit , which is the spirit of wisedome , understanding , counsell , strength , and knowledge , esa. 11. 2. 5 we stand not alone against satans malice : but , as there is perpetuall enmity betweene the seed of the woman , and the seed of the serpent , so have all the seed of christ ( of which , esa. 53. 10. ) beene in their times molested by the devill , the children of iob , and iob himselfe , and luke 13. 16. acertaine woman the daughter of abraham , that is , a beleever , and following abrahams faith . nay , christ himselfe in his second temptation was carried by the devill from the wildernesse to a pinnacle of the temple , and there tempted to destroy and cast downe himselfe . we then may well be contented . chap. v. of the multitude of sinnes , the assault , and contentment . other spirituall calamities are from sinne , which makes assault against our faith and sweet content in god , in regard of , first , the number , secondly , the greatnesse ; thirdly , relapse into the same . against the number of sins , repentance & godlinesse fenceth the heart by these meditations . 1 the multitude of mercies in god , who is rich in mercy , as able and willing to forgive ten thousand talents as one , as in the parable of the servant indebted , matth. 18. 27. all is one with him . he hath a multitude of mercies and compassions , and will cast all our sins into the bottome of the sea . isaac had but one blessing in comparison of this multiplicity . 2 oppose the price , value , and merit of the blood of christ , which cleanseth from all sins , be they never so many . we are not redeemed with corruptible things , as silver and gold , but the precious blood of iesus christ . and if the blood of bulls and goats , and the ashes of an heifer sprinkled on the uncleane , sanctified as touching the purifying of the flesh , how much more shall the blood of christ , who through the eternall spirit offered himselfe without spot , purge the conscience from dead workes to serve the living god ? this blood is never dry , the vertue of it never wasted : the good samaritan will pay all . 3 the promise of god is , that upon our repentance the multitude of our sinnes shall be no barre to his mercy , ezek. 18. 21. if the wicked man shall turne from all his wickednesse , all his transgressions shall not be mentioned unto him . nay rather , where sin abounds , grace shall superabound , rom. 5. 20. 4 mercy pleaseth him , yea , unstinted mercy : when peter asked our saviour , how oft his brother offending should be pardoned , whether unto seven times , our saviour answered , i say not unto thee , till seven times , but unto seventy times seven times , that is , so oft as he repenteth . if god require in man ( in whom is but a drop of mercy ) that he should not pardon by tale and number , but , so oft as the brother returneth , he must have all forgiven ; how much more must the lord , whose wayes are above mans , and with whom is the ocean of mercy , and who delighteth in nothing more then mercy , be infinite and unstinted in pardoning when we truely returne ? indeed the number of our sinnes is such , as may well set us in a maze , and astonish us : and when wee see them grow to so great a reckoning , if the lord did pardon by number , and not beyond such a number , wee might sinke under them : but when when we see him a chirurgion that hath salve enough for all wounds , and infinite playsters of compassion to heale all our sinnes ; this upholds us , and make us sue to him for pardon . we have a sea of rebellions , but he hath a farre more bottomelesse sea of compassions to drowne them in . 5 oppose the examples of great sinners , readily received to mercy : as of adam , in whose one sinne were couched many : first , contempt of gods commandement , who charged him not to eat of the forbidden fruit : secondly , incredulity , not beleeving that word , in the day thou eatest , thou shalt dye : thirdly , unthankfulnesse , not contented with their good estate : fourthly , pride , desiring to be like unto god , and know good and evill : fiftly , presumption , that they should not die though they did eate : sixtly , murder and homicide , bringing death upon themselves and all their posterity . in a word , this one sinne was the breach of all gods commandements , and was a sinne out of measure sinfull . first , in regard of the fruits of it , the contagion of all mankinde : secondly , of adams person , whose excellent gifts might easily have resisted ; thirdly , of the facility of the commandement , it was no hard one ; fourthly , of the place , paradise , where he wanted no content , and had no provocation . and yet adam thus tumbling in a multitude of sinnes had mercy offered before he required , and a gracious promise of the like to all his posterity . here we see the father of the prodigall childe running to meet his sonne a farre off , even before he say , i will returne to my father . consider also the example of david , who sinned grievously . 1 against god , who had done many things for him above other , as he confesseth , against thee , against thee have i sinned . psal. 51. 4. 2 against uriah : by defiling and dishonesting his wife , more deare to him then all his substance : by making him drunke , and taking away his sobriety : and by taking away his life , being so faithfull and good a subject , adventuring his life for the safety and honour of his countrey . a bloody sinne . 3 against bathsheba , whose sober and formerly chaste minde hee had corrupted , and whose body hee defiled . 4 against his owne house and family , by bringing into it dishonor , uncleannesse , death and sword : dishonour , by bring●●g in a bastard , by which he made the 〈◊〉 , 〈◊〉 god to blaspheme : vncleann●sse and f●●lenesse by the sinne , so much the f●uler as the person was higher : death of the childe borne in adultery , and the sword which never departed out of his house . this sin was every way odious ; and yet see the readinesse of god to pardon this multitude of sinnes . nathan comes and tels david of it , david said , i have sinned , and nathan saith presently , the lord hath put away thy sinne , 2 sam. 12. whereunto adde , that god by forgiving many sinnes ( as to mary ) will be loved so much the more , luke 7. 47. and let this stay and content the heart laden with many sinnes , if repenting , beleeving , and saying , there is mercy with thee that thou mayest be feared . chap. vi . of the greatnesse of sinne , trouble , and contentment . against the greatnesse of sinne , a penitent and godly heart quieteth it selfe by these meditations . 1 the promise of god to them that returne and repent : esay 1. 18. if your sinnes be as red as scarlet , and as crimson , i will make the● as white as snow . what offences can be more hainous , or enormities more capitall , then these bloody scarlet sinnes ? and yet god offereth mercy for them . but that text hath more comfort : for he doubles the words , scarlet and crimson sins , which notes the reigne and dominion of sinne , and the doubling of their sinnes : for these colours are not made without a double tincture in the wooll and cloath ; of a double die , and deeper colour . so , though a man be died in grain , with a double die of sin , originall and actuall , and so resemble scarlet , yet upon his repentance here is an offer of free grace . beside , the doubling of the promise should double our hope and confidence in the certainty of this grace and favour of god , that our sinnes of a double dye , seeming hard to be washed out , yet shall not foyle the gracious promise of mercy . the like is that of christ , matth. 12. 31. every sin and blasphemy shall be forgiven unto men , onely excepting the sinne against the holy ghost , which is joyned with finall impenitency . 2 the merit and price of redemption , which is the blood of christ , the sonne of god . god shed his blood : and was this onely to get remission of smaller sinnes ( that had beene but a small thing to us ) and not of greater ? but herein is this blood preferred above al the blood of buls and goats , that , what that could not put away , this precious blood of the unspotted lambe washeth as white as snow . this was notably figured in the sacrifice of the red cow , offered for a sinne-offering for the congregation of israel , numb. 19. 6. the cow must be red whole burnt and in the ●urning the priest must cast into the midst of the fire , cedar-wood , hyssope , and scarlet l●ce : christ was figured by this cow , red as shee , strong and fresh , without blemish as she , or spot of sin ; on wch never came yoake ( as she ) not subject to any commandement of men : slaine without the gate as she , that is , crucified without ierusalem , hebr. 13. 12. burnt whole as she , that is , as it were consumed with the ho●e wrath of god , due to sinne ; an holocaust : with cedar-wood and hyssope as shee , to be a sacrifice of sweet smell : and with scarlet lace , to put us in mind of the fruit of this sacrifice , to expiate the most scarlet and bloody sinnes , by so pretious a blood , which is not onely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a price , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a counterprice able to satisfie for the sinnes of all men , yea , for them that have sinned the sin against the holy ghost , whose offence is not greater then the merit of christ , but , because the party neither can nor doth apply this merit , is therefore unpardonable . 3 the call of christ . he calleth sinners to him , yea , the greatest sinners , the most weary and laden , to whom he hath promised most ease . the sicke need a physitian : he came not for the whole : the parable of the prodigall sonne shewes , that there is more joy in heaven for the returne of one such sinner repenting , then for ninety nine that never offended : and the promises of the gospel are generall and indefinite , excluding no sort of sinnes , so that the condition of faith and repentance be performed . 4 the examples of great sinners , who found mercy . ahab at the best was but an hypocrite in his repentance : yet when he made a show of repentance , though he had sold himselfe to worke wickednesse , he obteined much mercy : much more shall true repentance . can there be a sinne greater then to blaspheme and persecute the church of god ? yet paul obtained mercy for these , that he might be an example to others to come , that should beleeve unto everlasting life , 1 tim. 1. 16. insomuch as that blessed apostle said , this is a true saying , that christ came into the world to save sinners , of whom i am the greatest : were i the greatest sinner in all the world , as in my sense i must be , christ came to save me , upon my repentance . could there be a greater sin then peters , after so many warnings and vowes to deny and forswear his master , and curse himselfe , and this again and againe ? and yet our lord mercifully looked backe upon him , and gave him repentance and mercy . nay , as though this were a small mercy , to one great offendor , did hee not vouchsafe mercy to them that had crucified the lord of glory , that had denyed the holy and just one , and desired barrabas a theefe and murderer to be delivered ? yet of these he converted above three thousand at one sermon of peters , acts 2. 41. what shall i say of davids sinne , of salomons , of manasseh a witch and conjurer ; one that made all the streets of ierusalem runne with the blood of the saints , and yet the lord was intreated of him ? whereupon a heart fenced with godlinesse will be farre from that desperate speech of cain , my sinne is greater then can be forgiven . thou lyest , cain , saith augustine : for gods mercy is greater then the sinnes of all men : and it is great injury to god , to distrust of his mercy . 5 the lord measureth not the sinnes of his according to the nature and measure of them , but according to the affection of the sinner : and therefore the most outragious sinnes , being heartily bewayled , carefully resisted , and by hearty sorrow cast out , the sinner shall get his suit of pardon at the throne of grace . never was godly sorrow unanswered with a joyfull harvest : neither is it any sin that shall condemne , but lying and continuing in it . chap. vii . of relapses , and how the heart may be quieted . against relapse into the same sin , a penitent and godly heart settleth and contenteth it selfe with these meditations , or the like . 1 that howsoever to turne to sin as a dog to the vomit , and swine to the wallowing ( that neither instruction , nor experience of our own sins can worke in us a care to avoyd sin ) bee a dangerous estate , yet it is neither hopelesse nor desperate : seeing they are the same men after sinne they were before , carrying the same corruption which dwels in them , and no more priviledge from errour then before , no strōger in themselves , &c. 2 the article of remission of sins excepteth not relapses , because the promise of remission doth not : neither is the vertue of christs merit restrained to sinnes once committed , but to all sinnes truely repented . no sinne but one is unpardonable . 3 howsoever it is not ordinary , that the childe of god fall divers times into the same great and grievous sinne , yet experience sheweth , that the best go every day over the same wants and common infirmities , negligence in hearing , wandring thoughts in prayer , idle speech , unjust anger , and the like . if often falling into the same sinne excluded from grace , or debarred of pardon , wee were hopelesse . but seeing we are commanded often to repent , and lay hold daily on christs merit for salvation , by renewing repentance as we doe our sinnes , we have good confidence . and this repentance is an effectuall instrument to seale up forgivenesse of former transgressions , but not a fence from all force of sin following . 4 view the examples of many of the saints , raised out of relapses . abraham twice lyed . lot twice overcome with wine and incest . peter thrice denyed . mary checkt twice of christ for curiosity , luke 2. 49. and iohn 2. 4. the disciples twice had emulation , and debates about primacy . iohn twice worshipped the angell , rev. 19. and 22. the whole booke of iudges is a notable proofe hereof : for how often is it said , that the iewes returned to their idolatry , and yet when they called upon the lord , hee ever sent them a saviour ? most of the ancient lived in polygamie , 〈◊〉 cor. 5. 20. paul writing to the corinthians , that were fallen away , saith , we beseech you in christs stead to be reconciled to god . 5 the mercy of god is everlasting : the hills shall move , and the mountains tremble , but the covenant of my peace shal not bemoved , saith the lord thy redeemer , esa. 54. 10. but if godlinesse thus ●ence the heart , know it by two notes . 1 it preserves in the heart an hearty sorrow for sin past : else the repentance was not sound , but shallow : godly sorrow is permanent , not transient . 2 it preserves a feare for time to come . the burnt childe dreads the fire : he that hath beene once assauited by the enemie , and wounded , the smart of it will make him ever after go better fenced : he that hath tasted of the poysoned cup of sinne , if his conscience have beene sicke at heart , and ready to give over , he will not easily be brought to taste of it any more . chap. viii . of the worlds hatred , and contentment in it . the third sort of spirituall calamities are from the world . i call them so , though in themselves they be externall , for that the cause is internall , namely , the profession of christ , and walking in the light , which the darknesse of the world cannot abide , but loadeth faithfull christians with 1 hatred , 〈◊〉 contempt , 3 persecution for christs sake . against the hatred of the world be fenced thus . 1 christ our lord was hated to the death , in the world , and by it , whereby he comforteth his disciples and us , ioh. 15. 18. if the world hate you , it hated me before you : it is enough that the servant be in as much request as the master . nay , there never was member of this head , but herein lesse or more it was conformable to him ; that all the israel of god may take up that complaint , psal. 129. 1. they have oftentimes afflicted me from my youth up , may israel say , they have oftentimes ●fflicted mee from my youth up . so then , by this hatred thou art the liker to christ , and meeter for god . 2 the cause of the worlds hatred makes it more easily borne . it hateth god , because hee is the author of truth : it hateth christ , because hee is a witnesse of truth : it hateth his members , because they testifie against the worlds wickednesse , as himselfe did , iohn 7. 7. the world hateth me , because i testifie of it , that her works are evill : and 1 pet. 4. 4. therfore they hate you , because ye run not with them to the same excesse of riot . what hurt hath god or christ done to the world , to be so hated ? or else true christians ? 3 how can a christian make other account , then to have the worlds hatred , seeing christ hath chosen him out of the world , iohn 15. 19. therefore the world hateth you , and loveth but her owne ? and they must professe hatred to the world in such hostile sort , as they must either renounce amity with it , or be at enmity with god , ●am. 4. 4. and 1 ioh. 2. 15. if any man love the world , the love of the father is not in him . is it not a folly for him to make account of the worlds friendship , who in his entrance into christianity by baptisme makes solemne profession to renounce the world , & the vain pomp and glory of it , and to abide a faithfull souldier under the standart of christ against it to his lives end ? if a man now actuate his profession , and not like a runnagate souldier ( as too many doe ) steale out of christs campe , must not hee contentedly beare the displeasure of the world ? 4 a christian knowes , that god will take his part against the world , being his enemy also . i will blesse them that blesse thee , and curse them that curse thee , gen. 12. 3. consider the examples of pharaoh and the egyptians , of the accusers of daniel , of the enemies of daniels fellowes , and other : c. 6. 25. and 3. 22. hence is it , that we have assured hope of victory and good successe ; seeing christ hath conquered the worlds hatred for us , ioh. 16. 33. in the world ye shall have affliction : but be of good comfort , i have overcome the world . if we have faith , that i●our victory : for christ gave himselfe to deliver us from this present evill world . 5 it is good for a christian to be hated of the world for well-doing . first , for the triall of his sincerity , whether he will hold out with christ . secondly , to weane him from the world , and lift up his affections to heaven ; whereas otherwise he is hardly plucked from the breasts of it . thirdly , to fence against many alluring temptations . is it possible to have familiar conversation with a wanton harlot , and not be inveigled with her bands and snares ? the smiles of an enemie are worse then the wounds of a friend . were we friends with the world , we should walke together ; which is not safe , seeing the whole world lyeth in wickednesse . fourthly , it forceth the christian to get and keepe god his friend , the onely shield against the worlds hatred : as abraham was called the friend of god , iam. 〈◊〉 . 23. and , saith christ ( luke 12. 4. ) i speake to you my friends . and , beside the helpe , what an honour is this in our way ? fiftly , it is a testimony , and spurre to him in goodnesse , to have wicked men his enemies . hee is a good man who carries the malice of evill ones . from these grounds a godly heart will thus conclude . was christ hated in the world ? is the cause such , because i run not the wayes of the world ? and because i am chosen out of the world ? have i professed hostility to it in my baptisme ? will god take my part , and give me victory ? yea , is it overcome already ? doth god bring me such light out of darknesse , and his owne love and friendship out of the worlds frownes and hatred ? i am then well content to carry it . if it hate god , let it not love me . chap. ix . of the worlds contempt , and contentment in it . the contempt and contumely of the world goeth very neare the godly , because after a sort the holy profession it selfe and piety is despised in them , yea , god himselfe and his image : which made david make a mournfull complaint , psal. 69. 19. thou hast knowne my reproach , my shame , and my dishonour : and ( in the next verse ) saith it had even broken his heart . yet godlinesse fenceth the heart against it , on these grounds . 1 my lord iesus christ was scorned and rejected of men , mocked by herod and his courtiers , and by his reproach hath sanctified & lightned mine : nay , it is he that is still scorned in me , i beare his rebuke , hebr. 13. 13. and i am partaker of the afflictions of christ , 1 pet. 4. 13. and may i not be well content to be conformable to the image of gods owne sonne in reproaches and calumnies ? rom. 8. 29. if they called the master belzebub , may they well not call me divell ? is the disciple above his lord ? matthew 10. verse 24. 2 i suffer not this reproach as an evill doer , nor of good , but evill men : and therefore i am neither sorrowfull , nor ashamed . i suffer as a christian , and therefore glorifie god in this behalfe , 1 pet. 4. 15. if they had christ among them , hee could not escape their scornes . this contented david , psal. 69. 7. for thy sake have i suffered reproofe , and shame hath covered my face . see esa. 8. 18. and iere. 20. 7. so a godly heart hath the testimony of a good conscience , that it hath given no just cause , but suffereth for gods sake : thence contentment . how glad may a good heart be , when it can appeale to god , and desire him to witnesse the innocency of it ? 3 it appeares not now , what godly men are : their worth is not known : therefore are they coursely used . but the time comes , wherein it shall be manifest what they are , 1 ioh. 3. 1 , 2. now we are the sonnes of god , but it appeareth not what wee shall be : but when hee shall appeare , wee shall be like him , and see him as he is . now where godlinesse hath taken up the heart , it will quiet it thus : hath god chosen me , and graciously respected me ? what need i care to be rejected of bad men ? he is not praised , whom men praise , but whom god commendeth . hath god adopted me to be his sonne ? what care i , if the sonnes of men turne my glory into shame ? there is a day , when it shall appeare that i am a sonne of god . a pearl cast into dust or clay , loseth not the vertue , nor the shine ; but a day will finde it , and see it in the due price of it : so the godly , now darkened in the dirt of calumnies , at length shall be revealed , and according to their worth respected . in the meane time we must be content , that our glory be hid , even as our lords was . and indeed , shame and infamy from evill men is no shame , but a crowne : iob would carry the booke of libels upon his shoulders , as an ornament , c. 31. 36. 4 god hath a good hand in all this contempt powred on his servants . for they suffer according to the will of god , 1 pet. 4. 19. david thus comforted himselfe : the lord hath bid shemei raile . and the lord seeth it good for his children , that it should bee thus : first , to try their faith , hope , patience , charity , if they can blesse being cursed , and do good for evill , wholly abstaining from revenge . secondly , to teach them not to seeke praise of men , nor expect it , but the true praise which is from god . thirdly , to confirme them in the good way , as by a sure marke , wherein all the saints have walked before them , prophets , apostles , others , who went through good report and bad report , fame and infamy : so there is assurance of a blessed end and issue , mat. 5. 11. 1 pet. 4. 14. 5 lastly , if i looke at examples , i have not only christ himselfe , who was railed on called a samaritan , one that had a devill , one that cast out devils by belz●bub the prince of devils , &c. but his apostles who were reviled as drunke , or full of new wine ; and paul by festus , that he was mad , or beside himselfe ; and by athenians , that he was a babl●r . and the christians after thē in the primitive church were divellishly s●andred for killing their owne children , for worshipping the head of an asse , for incest , and other wickednesses . and therefore ( as the apostle saith ) this is no new thing befalling me : and if i be not slandered thus , i must expect it , and in time of peace prepare for it . chap. x. of persecution , and contentment therein . the persecutions of the world for christs sake are a sore triall , and have made many of gods children at a stand , and brought them into the degrees of discontent with their estate ; seeing the power and prosperity of wicked men . but godlinesse reduceth the heart to contentment , by sundry considerations . 1 it looketh up to god , and seeth his hand in them ; and that they come not by chance , or meerely by satans and the wickeds malice , neither god being ignorant or carelesse of his church : but first , by his will , 1 pet. 3. 17. it is better ( if it be the the will of god ) that ye suffer for well doing . secondly , by his fore-knowledge , who therefore hath foretold them , and forewarned his children of them , that they should before armed against them : 1 thess. 3. 4. for verily when we were with you , we told you before , that we should suffer tribulations , even as it came to passe , and yee know it . thirdly , by his determining them to the very subject & person , as v. 3. for we were appointed ther eunto . fourthly , by his wise and loving providence : both in respect of his children , whom by this meanes he keepeth out , and helpeth out of many sinnes : as also of his owne truth , which must by this meanes against all mans reason be preserved , through constant and couragious maintenance of it unto the death . thus his glory shineth through the worlds darkenesse . fiftly , by his moderating and ending them : for ●e suffereth them not to be perpetuall , as the devill and wicked men would , but , lest his children should faint , ●ee putteth a good end unto them : for the rod of the wicked shall not alway lye on the lot of the righteous , lest they put forth their hand to iniquity , psal. 125. 3. sixtly , by his upholding to the blessed fruit and issue , promised , matth. 5. 10. blessed are they which suffer persecution : for theirs is the kingdome of heaven . for the sufferings of this life are not like the glory that shall be revealed : the suffering indeed is great , but the glory farre greater : and if it be long , yet is it not eternall , as the glory is . therefore be content , as the apostle reasoneth , rom. 8. 17 , 18. 2 godlinesse looketh up to christ , and seeth him a companion in suffering , an example of suffering , and now being departed the world , hath left his church the heire of his crosse ; but with this comfort , that as he went from the crosse to his crowne ; so , if we suffer with him , we shall also reign with him , ibid. 3 if it looke at men without it selfe , it wanteth not comfort . at friends : so persecuted they the prophets , matt. 5. 12. so the apostles 1 thess. 2. 14 , 15. so the saints beleeving in their word , hebr. 10. 32 , 33. yea , and all that will live godly in christ , must suffer persecution . if it look at enemies , it seeth them weake and impotent : they are able perhaps to kill the body , but cannot hurt the soule , mat. 10. 28. they may kill them , but not conquer and overcome them . if it looke within it selfe : first , it seeth a good cause to suffer for , it suffers for the kingdome of god , and is glad to bee counted worthy to suffer for it , 2 thess. 1. 5. secondly , it seeth the note of a true christian , which is the crosse of christ : beares his markes , and so is content . thirdly , it seeth in these sufferings a certaine testimony of gods just and righteous judgement , wherein all their wrongs shall be righted , and the persecutors revenged , 2 thess. 1. 5 , 6. it is just with god , and a token of his righteous judgement : and luk. 11. 50. there is a time when all the righteous blood , shed from abel to zacharie , shall bee required . 4 if it lookes to the losses it suffereth , though of the dearest things , it can be content , being assured of abundant recompence . the losses are great : as of liberty . country & friends . goods . life . yet in all is a godly heart contented , thus . in the losse of liberty . first , hee that is prisoner for god , is the lords freeman : and they cannot lo●ke out the spirit , nor binde him . paul and silas can sing psalmes to god in prison . if the sonne have set them free , they are free indeed , ioh. 8. 36. secondly , it maketh restraint and imprisonment a meane to preserve that liberty , in which christ hath set them free , by repentance daily breaking off the bolts and bands of sinne and native corruption , and getting out of the deeds of the flesh , and bondage of sinne , which is the greatest captivity of all . 3 it seeth gods deare children in the like condition . ioseph was cast into a deepe dungeon , where he saw neither sunne , moone , nor starre , gen. 41. 42 , ieremy cast into a pit where he stucke fast in the clay , and was ready to be sterved . iohn baptist cast into herods prison , and there lost his head . the like of our owne martyrs . 4 it waiteth gods gracious deliverance , who sometime by such strait keeping prepares them to their advancement , as ioseph , and the butler of pharaoh restored to his office : or else by delivering them from the prison of the body , sets them out of all bands , and danger of tyrants , into the perfect liberty of the sonnes of god . in the losse of countrey and friends , godlinesse contenteth the heart on these grounds . 1 because the lord is our habitation , psalm . 90. 1. that is , in our exiles and wandrings the lord is a dwelling-place , whose dwelling is every where . he knowes our wandrings , and leads us in and out : ezek. 11. 16. though i have cast them from farre among the heathen , and scattered them among the countries , yet will i bee to them a little sanctuary in the countries where they shall come . as the heathens were wont to say , to a valiant man every soyle is his countrey , so may the godly much more ; every countrey is their home , one as well as another , for their home is in heaven . 2 it hath beene the lot of gods saints , who knew the discommodities of banishment and exile . abraham was commanded to get him out of his owne countrey , from his kinred and fathers house , he knew not whither , onely he knew the lord went before him , and with him : and therefore , heb. 11. 8. by faith abraham being called , obeyed god , and went to a place , not knowing whither . how was iacob forced to flie from his fathers house , for feare of esau ? christ himselfe must flie his countrey assoone as ever he was borne , to save his life : and heb. 11. the saints wandred up and downe in mountains , in caves , &c. an happy thing to wander in faith , and for keeping faith and a good conscience , as they did . 3 it maketh the saints looke to their countrey and fathers house in heaven : so did those ancient beleevers , hebr. 11. 9 , 10. and to acknowledge themselves strangers and pilgrimes on earth , as iacob , gen. 47. 9. they were content with promises onely a farre off , and received them gladly , and every where built altars to god , where they came . a stranger in his way takes all things patiently : when hee comes home , hee knowes hee shall have audience , redresse , and supply . in the losse of goods for christ , godlinesse contenteth thus . 1 it is wealth enough , to bee poore with christ , and for christ : for god is the portion , and godlinesse the great gaine . his wealth is within . 2 this is a thankfull returne of duty . we know , that christ being rich became poore to enrich us : and therefore we may be content to be so for him . wee cannot lose so much , nor so precious wealth for him , as hee for us . alive he had not a place to hide his head , nor ground to bury him being dead . 3 the lord taketh away but his owne , which hee had lent : for we brought not hing into the world : & if they shouldnot have left us , we should have left them ere long : the lord hath given , and taken , blessed be his name . 4 god hath more and greater things to bestow on his children , then any they can bee spoiled of . hence the saints suffered with joy the spoyling of their goods , knowing that they had in heaven a better and enduring substance , heb. 10. 34. and the promise is no more largethen faithful , that whosoever forsaketh goods , lands , or houses for christs sake , and the gospels , shall have an hundreth fold for the present with affliction , and in the world to come life everlasting : ample restitution , mat. 19. 29. 5 even for the present a godly heart resteth on the gracious love and powerfull providence of god towards it . it seeth him doe great and wonderfull things for the soule , and dares trust him for the body too . it seeth him feeding the ravens and sparrowes , and knoweth it selfe dearer to him , then many of them . david never saw the righteous forsaken : nor was it ever seen , that he or his seed begged . in the losse of life for christ , a godly heart setteth before it : 1 christs giving his life for him : and was not his life and glory as deare to him ? and is not ours become adebt unto him whensoever he pleases to call for it , and sanctified by his ? 2 the lords most gracious promise for encouragement : that whosoever shall lose his life for christ , shall finde it , mat. 10. 39 , viz. with usury & advantage , he that spares his seed , loseth it : but he that sowes it , saves it , & finds it with best advantage . 3 the lords speciall providence : not an haire of the head can fal without it , much lesse the head it selfe : and precious in the sight of the lord is the death of all his saints . our lives are in the hands of god , and not of tyrants , who cannot take them awoy , all god have said the word . nebuchadnezzar could not burne sidrak and his fellows . pharaoh could not drown moses an infant , but moses must drowne him and his . 4 it is an honorable thing to suffer for righteousnes , how shamefull & painful soever the death seem to be : as with christ himself . never so glorious & powerful a death , never so shameful and painfull , godlines sets iesus before our cies , the author and finisher of our faith , who for the joy that was set before him , endured the crosse , and despised the shame , heb. 12. 2. 5 the enemy intēding to kil them , cures them . the gold of god by death is purged from al drosse . the wheat of god beaten by this flaile , frō al chaffe : free frō all sin & misery . by banishing them out of the earth they call them out of their banishmēt , to inhabittheir heavenly canaan , as pharaoh by oppressing israel , and thrusting them out of his land , helped them on to their promised canaan . they seek to destroy the church , as in mans reason it would : but the blood of the martyrs is the seed of the church : the enemies of it by violence plant and water it . they thinke to bring shame and infamy upon gods people by most ignominious death : but , as the sweet drugges cast out the pleasantest smell when they bee stamped , so the martyrs are as sweet incense cast into the fire . they thinke to keep low , and worke wisely , as pharaoh to root out gods people : but as camomile , the more troden , the thicker and greener it groweth : so gods people even under the foot of pharaoh increased more mightily for the bloody decree . nay , when they thinke to bring death , the chiefe of all evils they can inflict , they deliver them from all evils of sinne and punishment , and send them speedily to the fruition of the chiefe good , which is god himselfe , and all the pleasures at his right hand . 6 the faithfull are fearelesse of the most extreme torments , and can contemne them , because they know themselves invincible , and their faith inexpugnable . they may be slaine , but not overcome . enemies may kill the body , but withall they free the spirit from the burthen of it . neither can they keep the body ever in dust and ashes , no more then by all their strength and policy they could the body of christ in the grave ; but it shall rise out of the ashes , to a glorious and everlasting life : in which faith it is content the life bee laid downe for christ . hence the disciples were glad they were accounted worthy to suffer for christ . hence the martyrs in the primitive church were so forward to offer their lives to christ ; as the woman of edissa came running with her young childe in her armes , left the christians should be burned before she came , and shee not burned with them . the like of polycarp● , of blanditta , a peerelesse woman , of acolus a mirrour of patience , and others . and what of our owne martyrs , who could sing to god in the midst of the flames ? by these and the like motives a godly heart becomes not onely contented to dye for christ , but joyfull and desirous . chap. xi . of friends unkindnesse , or death , and contentment therein . wee have spoken of private evils in the first kind , namely more spirituall , against all which we have heard how godlines fenceth the heart with contentment . now we are to proceed to temporall : and they respect either others , or our selves . the former is especially when we are afflicted in our friends , and that two wayes , either in the unkindnesse of them living , or losse of them by death . godlinesse contenteth the christian man in the former , upon these or the like grounds . 1 it lets him see , how unkinde himself hath bin to god , and well deserved that his friends should use him as he hath done his best friend . 2 it hath this good use to draw neer unto god & grow up into familiarity and acquaintance with him ; as david , ps. 27. 10. my father & mother forsooke me , but the lord tooke me up . and a faithful heart knows , that gods love is not so flitting , but loving once he loveth to the end . al they who were bound in bonds of nature and other offices to david , were forced by sauls malice and tyranny to leave him to himselfe : but then god stuck to him . 3 it seeth it self in no worse condition then the saints of old . who slew abel , but his own brother ? who mocked noah , but his own son cham ? who sold ioseph , & hated him , but his brethren ? who unjustly blamed our lord iesus christ , but his brethren & kindred according to the flesh ? ioh. 7. 3 , 4. who betrayed him , but one whō he had chosen to be his disciple , & he that ate bread with him at his table ? it was thou , my friend and familiar . oh but this is a great crosse , out of mine owne bosome , from husband or wife : or out of my own bowels , from childe : where should i looke for comfort , but from hence ? true : but first , so long as the combate is not with god , if he looke graciously on thy soule , if christ thy husband smile upon thee , thou mayest beare the frownes of a froward husband or wife the better . 2 this is a great outward tryall : but perhaps other inferior ones have been neglected , and small things will not make great hearts stoupe . besides , crosses of another kinde would not smart so much , nor sticke so long . here is a continuall dropping . bee sure to bee well softened . 3 it is neverthelesse no other then the deare saints of god have bin humbled & bettered by . was not iobs greatest trouble out of his owne bosome ? was not his breath strange to his wife , who would not be intreated for their childrens sake ? was it not sampsons overthrow ? was not david mocked by his michal ? besides , had not iacob his greatest exercise from his own bowels ? his only daughter defloured , one sonne banished , another an adulterer , another incestuous , another ; yea , sundry of them murtherers ? was not david exercised by his rebellious absalom ? see we not at this day most gracious parents tryed & shamed with most gracelesse children ? wherein is seene , that men beget children in their owne image , in corrupt nature , not according to grace , and that every good childe is of god ? in the losse and departure of our friends by death , godlinesse quieteth the christian by these motives . 1 the decease of our friends is not by chance , but by gods disposing , who turneth man to dust ; and saith againe , returne ye sons of men . and herein we must imitate holy iob , who blessed god as well in taking away his children , as in giving them . 2 our good friends perish not , neither have we lost them , but sent them before unto the kingdome of heaven . their death is not an end , but a passage . they are blessed that are dead in the lord , or rather sleep in the lord , ioh. 11. 11. we must not envy their happinesse , and quiet rest , into which they are arrived out of the restlesse sea of this world , nor immoderately mourne in blacke for them , who are clothed in long white robes , washed in the blood of the lambe . 3 they shall be restored unto us in their bodies glorified , and made like the glorious body of christ , and joyned for ever unto us again in a better and eternall life . 4 our best friend never dyes , nor failes us , and therefore we may more contentedly part with other that are not so neer us , neither can doe us so much good . strait is the knot between man and wife , which so long as it lasteth , other losses of acquaintance and kinsfolks are more tolerable , if the loving husband and wife remaine together . but the love of god cannot be broken : there is a neerer and straiter bond betweene him and the godly , then between man and wife . if we can see this bond tyed between god and our friends , and god and our selves , we shall in decease of our dearest friends comfort our selves : neither fearing to commit them into the hands of their best friend , god , the father of mercies , nor yet our selves without them to be destitute of friēds ; seeing our best friend stands by us , in whom and for whom they are to bee loved . this consideration may quiet those , who are as impatient in the death of their fr●ends , as annah was in the wāt of children : to whom elkanah said , am not i better to thee then ten sons ? say with elkanah , is not god better to me then ten husbands , or ten thousand children ? simeon having christ in his arms , could dy in peace . 5 we shall not want friends on earth , in stead of them who are taken from us , so farre as god seeth good for us . his hand is not shortened ? ●ee can rais● us better friends : and if men were wanting , faith in his promises would make the bruit beasts friendly to us , before we should faile . the lyons shall preserve daniel . the ravens shall feed elias . the dogges of the rich glutton shall licke lazarus sores , and shew more mercy then their miserable master . a whale shall preserve ionas , and a fish give peter money to pay his tribute . where god is a friend , all his creatures are friendly . imitate here holy abraham : when god called him to sacrifice isaac , hee willingly offers him up to god : he might have reasoned the case , and said , where shal i have another isaac , another sonne of the promise ? but faith made him give over reasoning , and give up his sonne . and indeed , if wee would duely examine our hearts , we should finde , that our feare and griefe in giving up our friends in the time of their sickenesse , or death , proceeds commonly from want of faith , and contempt of life eternall . 6 the saints have with faith and contentment borne part with us in the losse of their friends : adam and eve an heavy funerall for abel : noah mourned a whole yeare for the funerals of the whole world : abraham saw the funerals of his sarah , iocob of rachel . ezekiel lost the delight of his eyes , but must not mourn . the blessed virgin stood by the crosse of her onely and deare soune , and yet ( as ambrose notes ) shee wept not . chap. xii . of crosses in our callings , and contentment therein . now wee come to the externall tryalls , which concern our own selves ; and they are reduced to three heads , as respecting , 1 our callings : 2 our estates : 3 our persons : the crosses of severall callings . are sundry and burthensome , which sometime so distract men , that they are ready to cast off all . but godlinesse worketh contentment against them , on these grounds . 1 it judgeth aright , which are true crosses of the calling indeed , and not rather vices of the person exercising it . it wil be sure it be a crosse . for some men thinke so well of themselves , as they grow discontent with their calling , as not sufficient or good enough for their deserts , and so affect higher places , which oftentimes they are crossed in . but this is the ambition and vice of the person , and not a cross of the calling . againe , it is common , that men thinke themselves greatly crossed , if they see one whom themselves judge equal , or inferior to themselves , to be placed in an an higher place then themselves , & so vexe themselves , and are troubled if they rise not to his pitch at the least . but this is but the envy of the person , not the crosse of the calling . but if godlinesse step in , it will teach that callings are dispensed , not for the private , but publicke and common good : and that the greater place a man is in , the greater is the charge , and the straiter the account . 2 it teacheth a man , that every one must walke in a personall calling , in performing the duties , of which he must avoyd both idlenesse , which omitteth the duties of it , and sloth which doth them negligently , it is a generall law , in the sweat of thy browes shalt thou eat thy bread , and , man is borne to travell , as the sparkes fly upward . all creatures move us to paines and labour . the sonne whose tabernacle , is in heaven , commeth forth as a bridegroome , and ejoyceth as a mighty man to runne his race unweariably . the moone keepeth her courses , and never ceaseth . the earth bringeth forth her fruit abundantly , and is not wearied . the pismire is a patterne of paines , and the wise man sends us unto her , prov. 6. 26. yea , the angels themselves have their personall offices , in the service of the lord . to come to our selves : adam in innocency had a personall calling : and the second adam , christ himselfe had a calling , in which hee diligently laboured , till they said hee was mad . 3 god hath tyed to severall callings severall crosses , and to all callings , some for speciall purpose : first , because the special course of life must be a schoole of all vertues , and a christian mans calling must be an exercise of faith , humility , patience , constancy ; which could not be without troubles . secondly , to teach men to begin their calling with god , that they may bee able to say , god 〈◊〉 me here ; and then the troubles will be lighter . thirdly , that the christian in his p●●vate course should not want admonitions and motives , to joyne his generall and speciall calling together . fourthly , that he should sanctifie it by the word and prayer , which is a daily arming of himselfe against these troubles . 4 godlinesse beateth backe impatience and discontent , when a man is opposed and reviled by men for doing his duty . a great tryall : but godlinesse holds up the heart to god as to the owne lord , and makes it approve the workes of the calling , not so much to men as to god . also it makes a man intend them in love to men as well as faith in god : so as the offence is 〈◊〉 , not given . and finally , it 〈◊〉 him cast his eies upon the dearest servants of god , how they were opposed by men in their callings ; yea and upon the son of god himselfe . further , when a man is crossed in his calling , that all his labour will scarse maintaine his mouth , and is stil kept under poverty , here is a great trouble , but godlinesse ●teppeth in and perswadeth ; first , that every particular estate and calling is to be judged best for him , till god change it . secondly , in all things to behold the care and providence of god over his owne , and brook every condition : seeking no greater measure of temporall things , then is sufficient for the present estate . thirdly , to ply the generall calling so much the more , which a man is sure to thrive by : turning the affections from earth to heaven , to christ , and that inheritance which is purchased by him . 5 godlinesse teacheth a man to hold out and abide i● the calling wherein god hath 〈◊〉 him , notwithstanding the crosses of it , 1 cor. 7. 20 , and , that it is nothing to begin well , without perseverance : and whosoever will leave their calling for the troubles of it , must resolve either to live out of every calling , or else to change but old crosses for new , seeing every calling hath his particular troubles ; and hee may feare by gods just judgement , lest his case may bee that of ionas , who found more crosses , and more heavy and desperate ones in the new calling , then in the old which god had trained him unto . daily experience sheweth gods displeasure upon such as turne themselves too and fro in the change of callings , who prove like rolling stones which gather no mosse . thus of callings in generall . specially ; of all callings it is the greatest griefe for ministers to lose the fruit of their labours : because such a ones love to his people is as a nurse , tendring the state of gods people : because his labours are greater then others , spending himselfe for their good ; hee toyles in planting and watering , but god denyes blessing and increase : because of peoples danger , despising so good means ; a cursed earth , whose end is to bee burned : because his joy and crowne is gone , and hee gives up his account with griefe . yet here godlinesse contenteth a good minister , on these grounds . 1 wee are a sweet smell unto god , both in those that are saved , and in those that perish : and the prophet esay herein comforted himselfe , cap. 49. 4 , 5 , though israel be not gathered , yet my worke is with the lord , &c. 2 wee are not gods to convert , nor change the heart , and we being faithfull , god accepts the will for the deed . the barrennesse of a field shall never be attributed to the husbandman that ploughes and tills it ; but to the stiffenesse , stoninesse , or badnesse of the soile . if wee bestow faithfull paines , and reveale the whole counsell of god , we have planted and watered , and done our part : leave gods part , which is the successe , unto him . 3 we perhaps doe more good then we see , in repressing some sinnes and sinners , and convincing them by life and doctrine , and in preparing them to grace . the seed comes not up so soone as ever it is cast into the earth , but lyes , and dyes , and rots a whole winter , and at length riseth up to a glorious harvest . the disciples heard many things of christ , but understood not , nor remembred them till he was risen againe . 4 our lord iesus preaching among the iewes as never man did , and confirming the same by many powerfull miracles , yet gained but a few of them , as he complaines , esai . 49. 4. i have laboured in vaine , i have spent my strength in vaint : and the prophets complained , cap. 53. 1. who hath beleeved our report ? and to whom is the arme of the lord revealed ? even to a very few , if any at all . the apostles preached in many places , and found nothing but hard measure from the world . we are short of their power , spirit , and gifts , and may bee better contented . chap. xiii . of tryalls in our estates , and cententment therein . the second sort of trialls concerning our selves , which godlines fenceth the heart against , respecteth our estates : reduced to three heads ; namely , the want or losse , 1 of wealth and riches . 2 of delights and pleasures . 3 of honors and preferments . in the want or losse of riches , godlinesse perswadeth contentment , thus . first , it turneth up the eyes of the soule unto god , and beholdeth in him many things , all which afford sweet contentment : as , first , his providence and over-ruling hand , in which are the heavēs , the earth and creatures . it is he that layeth the lines for the sonnes of men : but his eye especially is upon them that feare him , to whom so long as he granteth them life , hee will provide sufficient maintenance . secondly , his affection to his children is such , as cannot let them want what is fit for them . for , whom he chose to be his children before they were , and those for whom he sent his son , being enemies , will he withhold good things from them , being reconciled ? hence christ perswadeth contentment , mat. 6. 31. your heavenly father knoweth what you stand in need of . marke the evangelist saith not , god knoweth , but your heavenly father , by that loving name the more to strengthen and assure us , that if wee who are evill , can give to our children good things , much more our heavēly father will give good things to his children , asking them of him . can a mother forget her childe , &c. esa. 49. 15. no , say as david , the lord is my shepherd , i shal want nothing . ps. 23 , 1. thirdly , his unchangable truth , which never faileth , but standeth for ever . he hath promised that no good thing shall be wāting to thē that feare him ; but he will increase their stock & state in his time , viz. whē it shal make for his glory & their good . ioseph was made next man unto pharaoh , that without him none should lift up his hand or foot in al the lād : but he must first be sold of his brethren , accused of his mistresse , bound fast in the prison , where the irons entred into his soule . our saviour christ did not presently turne the water into wine at his mothers desire , because his houre was not come . if gods houre be come , thou shalt see thy water turned into wine , thy want into wealth : or else he will give great blessing on small meanes , that the little which the just man hath , shall be better then the abundance of the wicked . secondly , it looketh up to christ our head , who was poor , and had not where to lay his head , when foxes had their holes , and birds their nests , mat. 8. 20. and many of the faithfull were ever poore , or else made poore , as heb. 10. 34. and 11. 37. yea the stock of christ , the posterity of king david , of whom ioseph & mary came , were brought to great poverty : and yet it never impeached the promise , or love of god to that family . yea christ hath sanctified our want and poverty : and as his father loved him never the worse for it , no more doth he his members . hee accepts not the person of the rich or poore because they are so , but in every nation he that feares him and workes righteousnesse is accepted of him . to him a godly poor man is in more request then wicked kings . thirdly , godlinesse maketh men esteem of wealth in the due place and value . as the having of them cannot make a man the better man , so the not having of them cannot make him much worse . the want of them cannot hinder gods election : nay , hath not god chosen the poore of this world to be rich in faith , and heires of the kingdome , iames 2. 5 ? it cannot hinder from the meanes of grace and life : nay , the poore receive the gospel , when not many rich , not many noble receive it . it hinders not salvation : no , poore lazarus shall be in abrahams bosome , when dives shall be in torment . and even for this present life , whereto riches be only servants : godlinesse teacheth , that mans life stands not in abundance , luke 12. 15. it is not bread , but the staffe of bread , which feedeth us : the blessing of god maketh rich , and hee addeth no sorrowes to it . and , if i have lost wealth , i lose some movables , my inheritance i hold , and my enduring substance . fourthly , godlinesse maketh the heart seeke for and purchase other wealth so much the more , and content it selfe to make the lord his portion : that christ is become his wealth : that faith , hope , love , and other graces are his goods : the pearle is better then all . christ never comes alone : yet if he did come naked , hee were wealth enough . the lines are fallen in a good ground , if god be present . what can be wanting to him that enjoyes god a father in iesus christ ? let god give me himselfe , and heaven mine inheritance , let him doe with his movables as he please . thus of wealth and riches . next , in the want or losse of worldly pleasures and delights , godlinesse contenteth the heart thus . 1 because the disciple of christ is knowne by a contrary colour : hee must daily take up his crosse , and they that are christs have crucified the flesh and lusts of it , gal. 5. 24. shall christ so willingly buckle under his crosse , and shall wee be as simon of cyrene , who wi●● not beare it unlesse it be forced upon us ? the whole life of christ was a continuall sorrow : we read hee wept thrise , over lazarus , over ierusalem , and in the garden , but never that he laughed . 2 the pleasures worthy a christian are the pleasures of gods house , standing in remission of sinne , peace with god , peace of conscience , joy in the holy ghost : and these are so proper and peculiar to the godly , as they agree to no other . these are the pleasures of an high and excellent straine , which we are to reserve our hearts and affections for : and the other , in comparison of these heavenly and spirituall joyes , to bee loathed and contemned . delight thy selfe in the lord : of all other delight , say as salomon , it is madnesse . 3 solomon who tryed his heart with all worldly delights , pronounced of them all , that they are vanity and vexation of spirit . and the apostle affirmeth of widowes living in pleasure , that they are dead while they live . and what other is the profit of the lives of epicures and b●lly-gods , who seeke nothing more then to live in ease and pleasure ? they choake all holy cogitations , unfit them as enemies to all godly studies , refuse as uncapable all good admonitions , and degenerate men from men into filthy beasts . how do they infect the mind , oppresse the soule , dull the wit , waste the body , and bring harmes on a man a thousand more ? this made one of the fathers describe worldly pleasures thus : it is an harlot fitting in her chariot , whose foure wheeles are gluttony , lust , pride in apparell , idlenesse ; the two horses are , prosperity and abundance ; the two drivers are , idlenesse and security ; and if he had added the retinue or attendants that follow and wait upon her , as griefe , too late repentance , pale-faced sicknesse , leane consumption , beggery and death , hee had made a most absolute description . but who cannot by the quality of the mistresse gather the nature of her handmaids ? now this being the troup of earthly and unsanctified pleasures , they are not onely to be contemned , but hated of all christians . 4 consider this present life as a warfare , a pilgrimage , a moment on which eternity dependeth , a day of grace , a space of repentance , and of strife to enter in at the strait gate : the time of our absence from home , and from the lord . and how can we sing so merrily in a strange land ? what a number of enemies besiege us , and watch for our security ? what a bad constitution is my heart of ? how labours it of the poison of sin ? how is it with me other then a seafaring man ? when he is safest , there is but an inch between him and death : and how can i in all these miseries set my selfe on a merry pin , as the rich glutton did , who heard that sentence , son , remember thou hadst thy pleasure here , and lazarus paine , but now hee is comforted , and thou art tormented ? or how shall god wipe away my teares in heaven , if i shed none in earth ? and how shall i reap in joy , if i sow not in teares ? i was borne with teares , and shall die with teares : why should i live without them in this valley of teares ? 5 since our sinne cast us out of paradise , that place was shut up , that we should looke for no paradise on earth any more , but toward that heavenly paradise whereof the other was a type . wee must therefore use the world as not using it , rejoyce as not rejoycing , and not suffer any worldly joyes to be as the devils birdlime , to hinder us from mounting aloft in heavenly meditations here , and much lesse to dimme our sight from beholding those admirable joyes and pleasures at gods right hand , prepared for the saints . how easie a thing were it to be a lover of pleasure more then of god ? but withall how dreadfull and unhappy ? therefore i have them , i must be watchfull : if not , i must be thankfull and contented . 6 all the world cannot take my joy from me , if i rejoyce in these things : that my name is written in heaven : that christ is mine , as when si●●on had him in his armes , and zacheus in his house : and in the testimony of a good conscience , and a life purely led , according to the word . so of earthly pleasures . in the want or losse of worldly honours and preferments , godlinesse inforceth on the heart contentment , upon these grounds : 1 it teacheth to lay the foundati on of true christianity in humility , and in the knowledge of our selves . our selves are in our best mettall but dust , and clay , and ashes . our estate is , to be borne to misery , as the sparkes to fly upward , ioh. 5. 7. and by sin , we are the children of death , which by sin entred into the world . this sinne of ours , dishonouring god , hath layd all our honour in the dust . and the way to come to true honour againe , is , by humility , which can neither greedily desire worldly advancements , nor too impatiently bewaile their losse . for this purpose christ proposeth to us the example of a little child , to whom we must be like , luk. 9. 47. 2 it lets a man see the truth of that our saviour , answering the woman who desired that one of her sōs might sit at his right hand , and the other at his left in his kingdome , yee aske ye know not what , mat. 20. 20. it is the blindnesse of ambitious men , that excessively love and prize their honors , to seeke to be aloft . little doe they know or thinke , that they are climbing up to a greater and sudden fall : as our saviour saith , he that exalieth himselfe , shall be brought low , mat. 23. 12. haman that was lifted up above all the princes of ahashuerus , within one twelve moneths space was hanged on a paire of gallowes fifty cubits high , of his own making . trees which stand in higher hils , are subject to more vehement and blustering winds . little doe these see the temptations , which their high estates expose them unto . if smaller cares in a lower place distract a man from prayer and other spirituall exercises , how should a man give himselfe to god , when hee is burthened with more change and cares ? little see they , how little soundnesse and stability is in that honour , which they raise themselves unto by dishonouring god , by machiavilian policies , by supplanting others , by playing the hypocrites , and making shew of good parts which were never in them ; yea , and which is supported and maintained by the same means doubled and repeated . a building so weakely , or rather wickedly founded , threateneth a great ruine . 3 earthly honors are so far from furthering heavenly , as they rather hinder the same . in the history of christs temptation , may be observed what chrysost , noteth , that the devill caries men up aloft , that he may throw them down headlong . what an headlong fall had we all in adam , when not content with his estate he would be liker god thē he was ? neither was he so wary to answer his wife in the midst of the delights of paradise , as iob was to answer his , sitting in the ashes . againe , not many wise , mighty or noble are called , but by the weake and vile things of the world god confounds the great and mighty . generally , the poore receive the gospell , when great men have other things to intend . so as greatnesse with men is no binder to god . often also it doth not grace the professiō of christ , but hinder it : as is said , many of the rulers beleeved in christ , but durst not confesse him because of the pharisees ; & the reason is givē , because they loved the praise of men more then the praise of god , ioh. 12. ver. 42 , 43. finally , earthly preferment makes men rather forget then remember their benefactor . pharaohs butler forgat ioseph , when hee was restored to his place . and hardly do men in these high places consider or remember the afflictions of ioseph , of gods people . 4 godlinesse teacheth a man to fly from this shadow of earthly honour , and seeke the honour which comes from above : first , by honouring god : him that honoureth mee , i will honour , saith the lord . and who were ever honoured in the scripture , but the friends of god , and servants of god ? now the property of a good servant is , to love his masters honour more then his owne . secondly , by magnifying christ and his righteousnesse ; as truly estimating the things which men can conferre , from those which christ bestoweth . paul was circumcised the eighth day , an hebrew of the hebrewes , of the tribe of benjamin , which had the king chosen out of it as well as iudah , a pharisee , lived unreprovable in his sect , spake with tongues more then all the apostles , and was called by christ in glory : yet all these things , and whatsoever else men magnified so much , were but losse and dung to win christ , and bee found in him . chap. xiv . of bodily deformity , and contentment therein . now wee come to those tryals which come upon our owne persons , which we are not able to encounter , but must needs lose our peace and patience , if godlinesse should not support and stablish us with true contentment . these may be reduced to six heads ; 1 deformity : 2 barrennesse : 3 sicknesse : 4 old age : 5 death : 6 grave and iudgement ▪ the first of these , is either by birth , or by accident . godlinesse perswadeth contentment in both , thus . 1 wee made not our selves , but were as the clay in the hand of the potter , to make a vessell of what form he pleaseth , ier. 18. 6. and shall the clay say to the potter , why hast thou made me thus ? may not god do with his owne as he will ? doth he owe any thing to any man ? 2 godlinesse causeth the heart to looke unto gods ends , and so , many wayes to better it selfe : as , first , to supply wants of nature with increase of grace : so zacheus , being low of stature , climbed up into a tree to see christ . secondly , by imperfections and deformity of body to see and hate the deformity of soul by sinne , which was the parent of it . lots wife for her sinne was turned into a senselesse pillar of salt . nebuchadnezzar for his sinne was made in conversation like a beast . good zachary for his distrust was made speechlesse . thirdly , not to rest in our selves , since wee have a continuall badge of imperfection , but in the perfection of christ , 2 cor. 12. 9. my grace is sufficient for thee . and so much the more to labour in the decking of the soule , that the lords strength may be perfected through weaknesse . 3 faith teacheth the heart , and upholdeth it unto that time , when all imperfections and blemishes shall be done away . for when sinne shall bee cast into the lake , all the deformities and infirmities of it shall bee abolished , and soule and body shall be united in most absolute perfection and beauty , in the resurrection of the just : and that body which is now far wanting of other mens in feature and perfection , shall be made like the glorious body of iesus christ . that eye which is now blinde or blemished , shall perfectly and cleerely behold god as he is , and see his redeemer . the stammering tongue shal resound the praises of the lord in all eternity . the lame shall bee restored to his limbes , to walk in white with christ . and that body which is now deformed , yet is now a member of christ , and shall bring no blemish to christs glorious body . 4 deformity of body may be a blemish in respect of man , it is not so in regard of god : for he judgeth not acording to the outward appearance , but according to the frame of the heart . for as in a wicked man the lord seeth no beauty , but accounteth of them as if they were transformed into the shape of beasts ( nero a lion for cruelty , herod a foxe for craft and subtilty , and peter calleth them dogs and swine for filthinesse : ) so the lord seeth no deformity in the godly , but of the church consisting of her members , is said , thou art all faire my love , thers is no blemish in thee . beauty without gods feare is as a pearle in a swines snout : but gods feare without beauty of body is as a diamond , which is never lesse pretious if it were set in clay . 5 if deformity come by accident , as by persecution of tyrants , by racking , dismembring , or the like , godlinesse will make a man content ; yea , and glad he is worthy to beare the markes of christ iesus in his body : so was paul , gal. 6. 17. these deformities are rather ornaments to christians . and seeing our lord did beare in his body the print of the speare and nayles , why should we be ashamed of the like ? nay , these markes have been highly esteemed of gods children . we read in the ecclesiasticall history , that constantine the emperour kissed the wounds of their eyes , which in time of persecution were pulled out for constant bearing witnesse to the truth , and received and entertained them honourably . the markes of a souldiers wounds for his king and countrey , are his glory . but if deformity or defect come otherwise , a godly heart resteth it selfe in this , that all things fall out and shall be turned to the best to them that love god . god can in his wisedome tell how to prevent greater evill from his children , by jesse , and to draw them good out of evill . for example : mephibosheth was lame by birth , but god disposed it to good for him . if he had been of a strong and able body , it was likely enough hee might have affected his grandfathers kingdome , as his uncle ishbosheth did to his owne destruction : but now being lame , and unfit for the kingdome , he is contented with his condition , without any aspiring attempts , and so lives in peace long dayes and to old age , who else might have perished yong . experience gives us store of examples of such as being like absalom , who was the fairest young man in all israel , of strength and valour , it had bin better for them to have been perpetually lame or bed-rid , then have enjoyed that blessing , which not being able to weild hath proved their overthrow . chap. xv . of orbity or barrennesse , and contentment therein . the second personall evill , in which godlinesse no lesse contenteth then in the former , is orbity or barrennesse . thus . first , promotion of children makes none blessed . secondly , children are not simply blessings , nor alwayes given for a blessing , but often prove a curse , iob 27. 15 , 16. wee read of children multiplied for the sword , and for famine . wee often see some one childe , not onely the sorrow and shame of godly parents , but the ruine and overthrow of the whole family . wee have heard of absaloms that have risen in rebellion against their parents , according to our saviours prophecy , matthew , 10. 21. children shall rise up against their parents . better were it to bee without children , then to be parents of such , as for whom the lord made a law , that the parents should follow them to the stoning , and cast the first stone at them , deut. 21. 18 , 19 , 20. numbers of such roiotous sons are every where at this day . thirdly , the case often so fals out , that they are at best ●ase , who have no children ; especially if troubles and persecutions arise for the gospell . when ierusalem was to bee besieged , woe was to them that gave sucke in those dayes . and in ordinary times , the parent charged with children must have trouble in the flesh , for the godly educating , and also providing for them . and such as have none , have lesse care , and more liberty and opportunity to serve god , & to care for the things of god , how he may please him : the apostles reason , 1 cor. 7. 32 , 34. fourthly , children are the gift of god . the fruit of the wombe is a blessing from god , whose wisedome is such , as he disposeth them where he knoweth it is fit for his glory , and good for his children : and where it would make for neither , he withholdeth them . elkanah was not god , to give annah children . and a good heart will rest in gods wise disposition , who openeth , and no man shutteth , and shutteth the wombe and no man can open it . fifthly , though sometimes it was a curse to be childelesse , and inflicted for sinne , as coniah was written destitute of children ; yet to the godly it is not so ; nor a signe of gods anger , no more then it was in abel , melchiz●d●●k , elias , paul , & others . chap. xvi . of sicknesse , and contentment therein . the third personall evill is sicknesse and diseases , which often infect the mind with heavinesse and impatience , especially if they bee more tedious and lingring ; and so much the more burthensome , by how much health ' ( which is next to life , the best earthly blessing of god ) is overprized . but godlinesse suggesteth many motives to contentment , in this estate . 1 it looketh up unto the hand of our father , lovingly chastening in measure , not above our strength ; in mercy , not to our desert ; and to a good end , for his own glory , as lazarus his sicknesse was , iohn 11. 4. and for our glory too , even as our head christ must first suffer , and so enter into his glory , luke 24. 2 sicknesse is the lords schoole , wherin we learne not only the knowledge , but the practise of many christian vertues . first , it telleth us , that wee carry about with us a body subject to death , upon which sentence is past , that being dust it must returne to dust . it sheweth the frailty of man by bringing downe the lustiest bodies , abating the strength , and abolishing the beauty of them . secondly , it humbles men , by drawing a confession from them , that all flesh is but as grasse , and the grace thereof as the flower of the field . thirdly , it abates selfe love in men , and tames the ranke flesh , when health , strength and prosperity lift up the minde , and make men overweane themselves , and kicke against the lord . fourthly , sicknesse of the body is the medicine of the soule , which labours more with weaknesse of faith , hope , love , then the body with diseases . and therefore as physick , though it be unpleasant to the patient , yet is profitable , so is it with the sicknesse of the body to the soule : for then ( as all men can witnesse of themselves ) they are most wise , most humble , most sorrowfull for sinne , most earnest for pardon , most fervent in prayer , most watchfull against sinne , and in one word , best affected in soule in the sicknesse of the body . did not naamans sicknesse of lep●osie bring him to the prophet elisha , where being healed he confesseth there was no god in the world , but in israel ? 2 kings 5. 15 , 16. was not that a most notable prayer of ezekiah in his sicknesse ? esa. 38. 9. how many hearty prayers did david poure out to the lord in his sicknesse ? psal. 6. and 32. and 38. looke upon iob in his sicknesse , a mirrour of patience , confidence , humility , other holy vertues , and as a modell of grace he came tryed and refined out of the furnace . fifthly , sicknesse is a preservative against many sinnes ; in that it makes us thinke of the cause of sickenesse , which is sinne ; and of earnest repentance , the waster of sinne ; and of seeking to the physitian of soules , which is christ himselfe , who maketh a confection of his owne heart-bloud to cure all our sinnes , which are our spirituall diseases and sickenesse . sixthly , in that it lets us see that the house of this tabernacle must be dissolved , it moveth us to bid adieu to the world , and seeke for that life which is everlasting , not capable of age , sickenesse , or any grievance . the nurse in weaning the childe layeth mustard on her breast : and this life must have some bitter tang , to make us seeke for a better . were not my sicknesse so lingring and tedious , i could be better contented . 1 thou lingrest in the cause , which is thy sinne . hasten thy repentance . 2 see thou get soundnesse of soule so much the more , and the spirit of a man will beare his infirmities . make sure remission of sins , get faith , &c. 3 christ hath not taken away the lingring of diseases , but the malignity and poison of them . it may long exercise and molest thee , it shall not hurt thee , nay bee turned to the best : neither can the sicknesse belong , where the life is so short . 4 perhaps thou hast abused or forfeited thy health , or wouldst abuse it to gods dishonour . see wee not numbers , it were better for them to be bound on their beds , and be perpetually sicke or bedrid , then continually to pursue wickednesse with high hand as they doe ? and assure thy selfe , were health as good for thee as it is in it selfe , thou shouldest have it . better to bee broken with griefe to salvation , then enjoy health to condemnation . 5 thinke not god hath forgotten thee , if hee longer hold thee under . looke upon that godly woman that laboured of a bloudy issue eighteene yeares , and was bowed together , luk. 13. 8. another whom christ cured , that had an issue twelve yeares , c. 8. 43. behold the man that was lame thirty eight yeres , iohn 5. 5. and aeneas that was sick of the palsie eight yeares , act. 9. 33. and yet were respected and cured in due season . but of all examples , most comfortable is that of our lord and head , gods deare sonne , who was a man of sorrowes , and his whole life nothing but a burthen of sorrowes : and never was any sorrow like unto his , and yet he ceased not to be deare to his father . and the same is the condition of the members . lastly , god hath just causes to defer help , and seem to hide himselfe . 1 to try our faith , love , and patience , and bring it forth into example . as iob , david , the woman of canaan , mat. 15. 23. 2 to acknowledge the greatnesse and continuance in sin by continuance of his hand . were our correction alway short , we would not be perswaded of the greatnesse of our sin . 3 to make us more watchfull against sin for hereafter . a disease soon cured is not much cared for . 4 to keep our peace with god more carefully : hardlier gotten , surelier kept . and to whet our prayers , and means of fellowship with him . 5 that we may acknowledge how heavy and continuall those torments are , which be prepared for impenitent persons , if repentant sinners bee layd under such lingring evils in this life , 1 pet. 4. 17. if judgement begin at the house of god , what shall the end of the wicked be ? chap. xvii . of old age , and its evils , and contentment therein . the fourth personall evill , is old age , which is a continuall disease or dying , and many burthens are in it , which godlinesse perswadeth contentment in , thus . first , although it must be granted , that the incommodities of old age are many , both in respect of body and minde , as , the shaking of the head , stouping of back trembling of joynts , languishing of spirits , decaying of vitall heat , the lesse of all the senses , the presence of many diseases which are the forerunners of death , as palsies , gouts , cholickes , and many moe : yet the weak and diseased body is no hinderance to the discreet and good mind : neither are these inconveniences alway appropriate to old age , but often the punishments of intemperate and disordered youth . abraham being 120 yeares old begate six children of k●turah after sarahs death , gen. 25. 2. caleb was as strong in body and minde , and as fit for want or government , at eighty five yeares old , as at forty : moses dyed at 120 yeares , and yet his eyes were not dim , nor his naturall force abat●d , deut 34. 7. secondly , old age is a thing which every one desireth : and shall no man like it , when it commeth ? besides , if a man live , it is unavoydable : for wee all waxe old as a garment : the whole world , all the parts and ages of it teach us this : and the course of the yeare comming from spring to summer , and from summer to autumne , and ending in winter , is proofe enough . thirdly , ther be sundry singular priviledges of yeares : as , 1 god hath commanded reverence unto it , levit. 19. 32. thou shalt rise up before the hoare head , and honour the person of the old man . 2 their experience and yeares have set them above the younger in wisedome , counsell , and government : and their counsell neglected hath been the overthrow of kingdomes , as in rehoboam , 1 king. 12. whence god sometimes threatened a great judgement , that he will take away the aged . hence also hath god given them the first place in speaking , which elihu well observed , iob 32. 11. and the younger are to reverence their counsell and instruction : and cap. 25. 15. to heare , and wait , and hold their tongue at their counsell . 3 god hath set them as copies and patternes to the yonger , that they should expresse all good vertues , which they have learned by the word of god , or their owne experience in their lives and conversations ; in which sense properly their gray haires shall be a crowne of glory to themselves , being found in the way of righteousnesse . 4 there be also sundry comforts of old age : as , first , as ripe fruit is most pleasant , and old wines the best , so is old age seasoned with piety . what a comfort is it to a mans heart , that he can say , thus long have i served god ? if he can say with polycarpe the martyr , fourescore and six yeares have i served christ ? how rich is such a one in his grace , how happy in his account , and in his reward ? beside we like antient coynes , and make much of old pictures : and can we set small by a godly old man , who carries an expresse image and stamp of gods ●t●rnity ? secondly , aged persons have passed the troublesome and dangerous time of their life , and are even in the haven ; and therefore have great cause to praise god , no lesse then the israelites did when they were were come over iordan , and entred the land of canaan . thirdly , as the husbandman rejoyceth in his harvest , when hee gathers in his corne , and layeth it up safely in his barne : so the godly man may in his old age , which is as the harvest of a good life , immediately after which hee shall enjoy the fruits of his faith , hope , and holinesse in the kingdome of heaven . chap. xviii . of death , and its terrors , and contentment therein . the fifth personall evill is death , which of all evils is most fearefull and dreadfull to nature , because it is the extinction of it , and in it selfe a curse of sinne , a passage to hell . but godlinesse leaveth not the heart destitute of true content and comfort , even in this great combate , but stayeth the mind thus . first , it lifteth up the eye of the soule unto god , of whom we first had our life , and in whose hands our life is . we had not our life by chance , nor part with it by chance , but by the gracious disposition of god . hee saith to moses , goe up into the mountaine and dye : and psal. 90. 3. hee saith , returne againe yee sonnes of man : and saith david , my times are in thine hands . againe , looking up to god , it seeth how precious to him is the death of all his holy ones , psal. 116. 15. and further , in that by death the godly soule is more neerely united unto god , and commeth to the fruition of that pure , chiefe , and immortall good , it can be contented to commit it selfe unto him to keep , as paul , i know he will keep what i have committed unto him . secondly , it looketh to christ , and seeth in him . 1 death changed and qualified by christs death , being in it owne nature a curse and the very suburbes of hell : now it is disarmed , and the sting of death pulled out . it is a fiery serpent , stinging deadly , but a looke toward the brazen serpent is a ready cure immoderate feare of death is a daughter of ignorance ; it being with us as with children , who are frighted with the name of terrible things , and at the sight of some disguised person , but when they come to riper age , and yeares of discretion , contemne them . wee are frighted as the midianites , with the sound of broken pitchers , voyces , and lamps , and cowardly fly before we see any apparent danger . 2 it seeth the death of beleevers , not onely altered , but sanctified by christs death : that it becomes of a curse a blessing , and as a stage whereon a christian manifesteth his faith , fortitude , love , patience , and constancy , and openly triumpheth over death , as his head hath done before him . 3 it seeth christ in heaven , in glory , who is our head and husband , from whom while wee live here , we are strangers and pilgrims , separate from that happy society which wee shall enjoy with him , and all our fellow members in the kingdome of heaven . whereupon it doth desire his presence , and is not onely contented , but willing to bee dissolved and bee with christ . paul considered , that he was now absent from the lord , and desired to bee present . simeon having christ in his armes , said , lord now lettest thou thy servant depart in peace . steven in the middest of the stones saw the heavens open , and the son of man standing at gods right hand , and so slept quietly . a sweet death , if christ be in sight . let him feare death , that would not goe to christ . so of the second ground . 3 it looketh upon death it selfe , and seeth in it : first , the necessity of it . it is appointed for all men once to dye , a statute-law of heaven , inevitable , heb. 9. 27. and seeing it knowes it to be so , it rather fits it selfe cheerefully to beare it , then fearefully to decline it . quest . how may that bee done ? answ. 1 we must deal with this giant and mighty sampson , who slayes heapes upon heapes , as the philistims did with him : 1 sift out where his strength lyes , and finding it lye in his lockes , cut them off . the strength of thy death is thy sinne , these are his strong lockes , cut them off by repentance , and death shall be too weak to hurt thee . 2 labour to dye in faith , as the saints , heb. 11. 13. all these dyed in faith . let thy faith fasten upon christ , as himselfe did in his extreme agony , fixe his confidence upon his father , saying , my god , my god , and , father into thy hands i commend my spirit . another necessity of death is , because without it wee can never attaine immortality and eternall life . the seed is not quickened , unlesse it dye first : neither can eternall life be had , but by the passage of this wicket . wee have here no abiding city : our houses are rather innes in which wee sojourne : our bodies tabernacles , ready for removall and shifting : and the condition is , that when this earthly house shall bee dissolved , wee shall have a building eternall in the heavens . secondly , godlinesse seeth the advantage and gaine by death : that it is no detriment to the faithfull , but a gaine , as saith the apostle , christ is my life , and death is to mee advantage , phil. 1. 21. and it is a great gaine in two respects : 1 because it is an end of all evils and wretchednesse . 2 because it is a beginning of heaven and happinesse . for the former : 1 it is an end of misery , sorrowes , cares , feares , teares : an end of sicknesse , paine , poverty , shame , persecution , and the like : for in death attended with teares , god wipeth away all teares from the eyes of his children : and then shall bee no more death , neither sorrow , nor wecping , nor paine , rev. 21. 4. 2 it is an end of temptations by satan . the soule in this world is in the bonds and snares of temptations : and the law of sinne in the members ministreth strength to satan against our selves . but in death the soul is loosed from that bondage , and the body ceaseth to be an instrument either active or passive in sin . what a gaine is it never to sin more against god , yea to be wholly out of danger of sinning ? 3 it is an end of wicked mens molestation : for death delivers the godly out of this evill world , 〈◊〉 lot out of sodome , whose righteous soule was vexed amongst them day by day . they are safe from seducers and deceivers , who in these last ages come so armed , as , if it were possible , they would deceive the very elect. they are got without the reach of persecutors , and those enemies their eyes shall never see more . 4 it is an end of our owne pilgrimage , and absence from the lord , wherein wee stand in so doubtfull and dangerous a battell , not onely with enemies without us , but within our owne bosome , our owne covetousnesse , wrath , ambition , voluptuousnesse , lust , envy ; and not a head can bee cut off from this hydra , but another riseth in the roome : and no watch can be sufficient against them . now what man being absent from his owne house doth not long to dispatch his businesse , so to returne home ? and thus the saints , 2 cor. 5. 2. wee sigh , desiring to bee clothed with our house which is from heaven . it is our haven , and an end of our dangerous voyage upon the troubled sea of this world : a passage from corruption and mortality to immortality and incorruption : a sweet sleepe after our travell and labours , and an end of all the toyles of our lives , ioh. 11. 11. our friend lazarus sleepeth . but more then this : it is a beginning of happinesse , the entrance to heaven , the evening wherein the labourers receive the penny of perpetuall joy and glory , a repossessing of paradise lost by the first adam , won againe by the second . by it wee come to the company of saints , and the first borne written in heaven : wee come into the bosome of abraham , even to our deare friends , who are gone before us to heaven . but above all , wee come to iesus christ the mediator , into the house of our heavenly father , wherein he●e hath prepared us mansions , whither the forerunner is for us entred in , even iesus , heb. 6. 20. and wee have boldnesse to enter into the holy place , by the new and living way which hee hath prepared for us through the vayle , that is , his flesh , cap. 10. 20. and by iesus christ wee come to behold the face of god , being made like unto christ in holinesse and honour , and shall for ever with him inherite the kingdome prepared from the beginning of the world . chap. xix . of grave and iudg●ment , and contentment therein . the last personall evill , which is horrible to nature , is the grave and last judgement . but godlinesse quieteth the heart against all such terrors , thus . first , that by these two wee are raised , as by two stayres , to the fruition of full happinesse . for whereas there be three degrees of life eternall ; the first ; when wee begin to repent and beleeve , which is the beginning of it ; the second at the day of death , which entreth the soule into eternall happinesse , and prepareth the body to be partaker also of it : the third is at the day of judgement , when soule and body re-united enjoy god as he is , in eternall glory . secondly , because the union between christ and the christian lasteth , and cannot be dissolved when death dissolveth all naturall bonds : for the bond is mysticall and spirituall , neither knitteth the soule onely to christ the head , but the body also even the whole person : so as the bodies of the faithfull , being dead and turned into dust many thousand yeres agoe remaine the members of christ ; still cared for by the head , and preserved to be made like to his glorious body , by that mighty power whereby hee is able to subdue all things to him selfe , phil. 3. 21. in the winter , all the sap being in the root , there appeares no difference betweene a living tree and a dead : but in the spring there is a sap which will ascend , and revive the decayed branches . so our bodies turned not to nothing , but to dust , and devoured , by beasts , fishes , or the elements , seeme to bee perished , but by reason of the former union must bee raised , and partake of the glorious life of christ . thirdly , as the death of the god ly is a quiet sleep , so the grave is a resting chamber , yea a sweet bed perfumed by christs buriall for the bodies of all the elect ; out of which they must awake ( for the earth and sea must give up their dead ) and bee admitted into the presence of god , and of christ . neither can the grave ever hold under the members of christ , no more then it could their head : but as he gloriously rose againe from the dead , so shall they in glory and immortality . much lesse can the grave destroy the body , of which christ hath said , o grave , i will bee thy destruction : nor so disguise it , but that with these eyes wee shall see the lord , and in that glorious vision shall become glorious , iob 19. 25. the darknesse of the grave makes it the fitter for sleep . fourthly , the beleever need not feate the last judgement . 1 seeing christ is the iudge . if the kinde husuand may bee the wives iudge , sheee need not feare . 2 the iudge of all the world cannot but do righteously . he cannot condemne those whom himselfe hath by his bloud redeemed and justified , rom. 8. 1. there is now no condemnation to them that are in christ . 3 it is the wicked man that cannot stand in judgement : his wicked conscience covers him with confusion . but the godly on that day attaine their full redemption , luke 21. 28. when yee see these ●●ings , then lift up your heads ; for the day of your redemption draweth neere . the day of pharaohs drowning was israels deliverance . the day of hanging pharaohs baker , was the lifting up of the butlers head . 4 christ did not therefore carry our sinnes , to lay them againe upon us . he was not made a curse for us , to returne the curse upon us . hee was not condemned to death , to condemne us : nor made himselfe a sacrifice for sinne , that we should remaine guilty ; but that we might receive the sentence of absolution and blessednesse , mat. 25. 34. come yee blessed of my father , possesse the kingdome prepared for you from the begin●ing of the world . where is to be observed , that christ makes mention of many good workes performed by the saints , yee gave mee to eat and to drinke , yee clothed mee , and visited mee ; but never reckons up any of their sinnes , for that they are washed away in his bloud , and covered with the robe of his mercy . chap. xx . of means and motives to work contentment . coutentment being so excellent and beneficiall a grace , as we have seene , it were good we laboured for it with all diligence . whereunto the meanes and motives are of three sorts : in respect of god . in respect of our selves . in respect of the saints . for the first of these . 1 consider the affection of god , if thou beest as thou professest , gods childe , he is thy father , and thou , if thou beest a good childe , wilt relye on him , and content thy selfe with his allowance . every master of a family may dispose his goods as he pleaseth . 2 consider his wisedome . the childe must thinke , that the fathers discretion exceedeth his . and herein the lord manifesteth his wisedome , in that he doth not alwayes actually bestow these outward things so largely on his children , as on others , because hee nurtereth them , and will have them wholly depend vpon him . and both these our saviour ( mat. 6. 32. ) coucheth together to worke contentment : your heavenly father knoweth , what ye stand in need of . he that can give riches without contentment , knowes also to give contentment without riches . and cap. 7. 11. if ye which are evill , can give good things to your children , &c. 3 consider his promise , that the righteous shall never bee forsaken , nor will hee ever faile or leave them : and if we feare god , no good thing shall bee wanting , psal. 34. 9. and from hence , heb. 13. 5. the apostle perswades to be content with the things we have , because he hath said , i will not leave thee nor forsake thee . ob. but for all this i see i want many comforts , i feele such and such wants , &c. answ. every thing good in it selfe is not good for thee . if this bee thy case , thou wantest not want and affliction , which now god seeth good for thee , and so shall be , if thou beest not more wanting to thy selfe then other things be . and the more thy crosses be , and the greater , the more & greater love by vertue of the promise is wrapped up in them . 4 consider his powerfull providence : who provides for sparrows , and hath care of beasts , fowles , flowers , and haires of the head ; yea hee created light before sunne , moone , and starres : hee made grasse grow before raine or dew : hee can preserve israehtes forty yeares in a bar ren wildernesse , can bring mann● from the clouds , water from a rocke , yea without all these can preserve moses and elias forty dayes . what an unmovable foundation of godly contentment is this ? 5 consider his rich supply . god hath given himselfe to thee to become thy portion : hee hath given his sonne to thee , and for thee , and the holy spirit , to seale up to thy heart this gift . now if he give the greater , will hee deny the lesse ? 〈◊〉 he give his christ , how will he not with him give all things also ? is the lord my portion , and are not my lines fallen into a good ground ? shall i beleeve him for salvation , and not for preservation ? for eternall , and not for temporary life ? next , if we looke at our selvts . 1 all of us enjoy much more then wee can deserve : if we have bread and breath , this is forseited and lost ; therefore wee must crave our daily bread : and wee must as well looke upon our receipts to be thankfull , as on our wants to rep●ne : and looke upon them behind us , as well as them before us . 2 if wee want outward things , it is very just upon us , because wee esteeme no more of inward graces and spirituall blessings ; which are promised no farther then men seeke gods kingdome and righteousnesse . and whereas in innocency gods blessings were united , since the fall they be so divided , as seldome doe spirituall and worldly things goe together . iust also , because god seeth wee would abuse them , and would preferre them before spirituall things : & the better things are often brought into better request by want of the worse . 3 such is the ripenesse of our sinnes , that it is gods mercy wee are not consumed . his singular patience it is , to continue us in any being , whom hee might long since have cut off . 4 if we remember how little nature is contented with , and yet grace is contented with much lesse , because it perswades , that the lord is a free-giver , and may doe with his owne as he will : that for preserving humane society it is fit some bee rich , some poore , some weake , and some strong ; and thou hast deserved no better : that the world was made for the triall , proofe , and affliction of gods children , their heaven and home and joy unmixt with sorrow reserved till hereafter ; and if god cast thee down , to raise and exalt thee , hee dealeth no otherwise then with his deare sonne , who by the crosse must goe to the crowne : that if he have need but of little , it is folly to heap up more ; as a man in a journey , if one pot of water will serve him , it were madnesse to load himselfe with a barrell ; if two hundred will serve him , it were folly to load himselfe with a thousand . lastly , if we looke at the saints , we have a cloud of examples . iacob , when he went from his fathers house , vowed that if the lord would give him but food and raiment , to returne back in safety , the lord should bee his god , gen. 28. 20. the prophet ieremy ( chap. 45. 4. ) rebuked baruch doest thou seek great things for thy selfe ? seeke them not . and paul adviseth , if we have food and raiment , let us be therewith content . and himselfe had learned to want and abound , and in all things to be content . our lord also teacheth us to pray but for daily bread . and if thou judgest aright , thou shalt see no lesse favour of god in withholding these things from thee , then in bestowing them . thou thinkest , to rise in the world , were a fine thing ; but it is not thy lot , because he seeth it might be thy fall in grace . thou thinkest thou couldest use honours well : but he seeth it might make thee more proud and insolent . thou thinkest thou couldest enjoy and tumble safely in carnall delights : but hee seeth this might make thee come short of the joyes of heaven . oh but werst thou rich in goods , thou couldest doe much good : but he knowes this might make thee poore in goodnesse . thou knowest not thine owne heart , were it proved with such things . give him leave to carve for thee what he knoweth to be most safe and wholsome . object . if i thought god loved or respected mee , i could be the better content . answer . if thou beest a godly man , whom he can behold in christs righteousnesse , be thy estate what it will , god must love his image on thee . if thou be the lords gold , hee may try thee : but the goldsmith loves his gold as well in the furnace as in the treasury . it is for men to respect fine clothes and gay rings ( as the apostle iames saith ) and by them to set men higher or lower : but god highly esteemes of all , who are rich in faith , and heires of grace : let this be thy care , and all is well . chap. xxi . of the power of godlinesse to breed contentment , whence it is . vvhereas in the former discourse we have referred the whole strength and benefit of contentment unto godlinesse , it will be good in the close of this treatise to enquire , wherein the great power of this sampson lyeth , and whence it is , that godlinesse draweth so great vertue to give the contentment above specified . first , without controversie , great is the mystery of godlinesse : god was manifest in the flesh , &c. 1 tim. 3. 16. and this is the foundation of al contentment , even god incarnate , god with us , god in our nature , iehovah our righteousnesse , our peace-maker , our advocate and mediatour , our king , priest & prophet , our portion and great reward ; wholly ours , what ever he is , or hath , or can doe , or hath done , or suffered , to make us happy ; as namely redemption , recōciliation , justification , adoption , & all his benefits . these are complete every way , & adequate to the nature , need , and desire of man . mans soule , being a divine particle , is infinite in desires , and cannot be satisfied but with an infinite good . this good is not to be found in any creature , nor in all the creatures put together , which are all finite , & changeable , and if god pleased , reducible to their first nothing . onely the glorious and infinite god can give satisfiction to the soule , and make it rest in his love , as a contentfull and sufficient object of delight . after the resurrection , and in his heavenly kingdome , there is an absolute fulnesse to the creature in the fruition of the creator : as psal. 17. 15. i shall be satisfied when i awake , with thy likenesse . here in this life the onely contentment is by faith , which layeth hold on the promises , and on christ by whom god is certainely and comfortably made ours : that though there was a great breach made by mans sinne , god estranged and provoked infinitely , the creatures yeelding vexation of spirit , the best not able to helpe , nor man to helpe himselfe ; yet now , upon atonement made , the lord wholly returnes to man , with all the good he hath and is able to doe for him : genesis 17. 1. when abram was ninety yeeres old and nine , the lord appeared to abram , and said unto him , i am god all sufficient , walke before me , and be thou upright , and i will make my covenant betweene me and thee , and i will multiply thee exceedingly . afterward , as this covenant is more firmely beleeved , and application of the promises more stedfastly made , and assurance of gods love more comfortably gathered ; the beleeving soule growes to bee more quiet , and filled with joy unspeakeable , and full of glory ; and , seeing god hath dealt so graciously with it in the maine , therefore whatsoever shall bee his portion of temporall or spirituall gifts , it will be well contented , and rest satisfied . not an attribute of god , but yeelds abundant matter of sweet repose in the bosome of our heavenly father : infinite mercy , infinite power , infinite holinesse , infinite wisedome , infinite truth , every excellency infinite and incomprehensible , must needs ravish and swallow up the soule with infinite admiration and contentation . the greeke word here used to signifie contentment , implies a selfe-sufficiency : and that is a great matter to be affirmed of a creature , especially now after sin admitted , and the wofull desolations and confusions which sinne hath brought . god alone is properly selfe-sufficient . but take it with godlines , the mother of it , as hath been shewed , and then it is no strange thing . a godly man , who hath this great mystery sealed up in his breast , is selfe-sufficient , and needeth not any carnall or sinfull additions to make him blessed . philosophers disputed of blessednesse , and called it the highest and perfectest good , being the end of all our actions : and perfectest , because it is sufficient to it selfe , without any further desireable good . but this they affirmed blindely , not reaching at that which is the top of mans felicity ; and therefore fell into other expressions of perfect vertue , perfect life , contemplation and the pleasure thereof , and the society of man , by the which they expected their blessednesse . onely the beleever attaines this autarkey , being in fellowship with the all-sufficient iehova ; and this blessednesse , because his sins are forgiven , and his person accepted in christ , and withall enriched with so goodly endowments , that he may well be both contented and thankefull abundantly . there be divers inferiour , philosopicall , rationall perswasions , which may worke contentment ; and especially those rules and grounds of godlinesse , formerly delivered . but presupposed alwayes , that we begin in the article of iustification . without reconciliation for sinne there is no sound tranquillity of minde to be expected . if the conscience be once throughly enlightened , awakened , and affrighted with sinne , there is no right pacifying it but by the blood of christ , sprinkling and purging it from dead workes . the guilt of them will ever lie as a clog upon the ●ou● , and take the next occasion to clam●r against the master . in va●n do you go about to comfort an impenitent sinner , and worke him to contentment in such and such afflictions . your first labours should be , to drive him out of himselfe , and get him to make his peace with god , in whom alone he can obtaine a sufficient stay and supply for his sad condition . true : numbers content themselves with their riches , honors , friends , children , other comforts : but how often is it seene , that one mordecai not bowing ( one slight crosse or other ) marres the fashion of all their glory ? and , though the evill spirit goe from saul at the musicke which david makes , yet soone afterward he returns again , and torments him as much as ever ? adde hereunto the pricking thornes of covetousnesse , the gnawing paines of envie , the torturing fits of impatience , fury , frenzie , which often interrupt the seemliest contentment of a naturall man . all which doth hold , even in the stollen waters of hypocrites , who either in the ministery or by private conference receive a prop for their miserable estate , that they are both contented and comfortable ; yet , for want of christ dwelling in the heart by faith , they soone returne to their old distempers , or after a while shew plainely they used a wrong phrase or method for contentment . secondly , godlinesse hath this power to breed contentment in all estates , while it is of power to change a man into another man , by the grace of regeneration and conversion unto god : thrusting the old man out of doores , and putting the new man into possession , which after god is created in knowledge , righteousnesse , and true holinesse : laying the foundation of all in selfe-deniall , in resigning the owne will to the will of god , and in care to please him , though himselfe and all the world be displeased . none but the new creatur● is capable of contentment . another hath his unmortified and unsubdued passions ( in the goodliest civility that nature , art , or education can afford ) which in time of vehement trouble wil have a vent , and make a great commotion in the soule and life . well may such discourse of the passions , and the quieting of them ; but shall never obtaine what they propose , till they consult religion and power of godlinesse , which sets up a new frame in the soule , in which contentment may be harboured . it is true : sundry godly persons are many times distempered , and subject to great discontents . but this is onely by the imperfection of godlinesse . if they were so good as they might be , and should be , they should not so often goe out of tune as they doe . as any are partakers of the divine nature more fully , so they are more rid of these discontents . they that have learned well to deny their owne will , wisedome , reason , and carnall resonings , have learned also to be quiet in greatest afflictions , as those holy men , it is the lord , let him doe as he pleases : and , good is the word of the lord which thou hast spoken . pride , passion , selfe-willednesse , envy , earthlinesse , other corruptions being almost dead and gasping , needs must the soule remaine in good temper and quietnesse ; as the sea is quiet , when no windes are abroad to tosse it . whereunto adde thē strength of faith , of hope , of patience , of humility , and other graces , which as godlinesse bringeth nearer to their perfection , so the soule shall have more benefite by them to rest wel contented with gods good pleasure in every thing . and the very exercises of godlinesse ( when rightly performed ) are notable diversions to put off discontents : the christian can fall to prayer when he is likely to be surprised with sorrow , anger , feare , or the like passion , can sit and sing a psalme , can take a bible and read a chapter , can goe and conferre with his minister , or some faithfull friend ; and thus , finding other imployment , he forgets the matter of discontent . and , is it indeed gods will , that he should not be more rich , healthy , high , befriended , accommodated with outward blessings , or endowed with inward gifts of the spirit , better ability of minde , & c ? his will is laid down long ago , and therefore he can traffick contentedly with his two talents , as wel as another with his ten . not my will , but thy will be done , o father . thirdly , godlinesse ( after those two things so setled , i mean justification & sanctification ) hath power to frame the heart to contentment by those manifold rules of christian moderation , which we have above rehearsed : all being shields and targets out of the lords armory , able to guard and keepe the heart in the love of god , against all assaults of the enemy whatsoever . fourthly , godlinesse proposeth , and also perswadeth the heart of the excellency of spiritual things ; namely the favour of god , the image of god , the providence of god , his son , his spirit , his angels , his word , his creatures sanctified , his corrections mitigated and made profitable , his glory worth having , thogh we stay long for it , & though in the mean time we endure many and sharp trials . when the palate is oncein a good relish ( as godlines is able to set it ) it finds the word in all the blessed cōtents of it sweeter then hony and the hony-comb , richer then rubies and diamonds , and all that ye can thinke or speake of ; meere nothing in comparison of this heavenly wisdome . now the christian is able to make a right estimate of things , and be affected toward them according to their worth . a world of advantage , above men of the world . fiftly , godlinesse doth two things about earthly matters , which are the ordinary causes of discontent . one , to shew the vanity of them : that they are the slenderest and slightest favours which god bestowes on his children , and many times thinkes good to bestow most largely on his very enemies : which if we shall often and earnestly thinke of , we shall be the better contented either to want them , or be scanted in them . the like of csmon gifts , of illumination , memory , utterance , eloquence , courtlinesse , and the like . the other , to teach us to accustome our selves to have what we have , as if we possessed not , and to use the world as not using it , namely , with much weignednesse and retyrednesse , as those that are forced to make use of them , and not those that come willingly and eagerly to an enjoyment , 1 cor. 7. 30 , 31. contempt of the world brought some of the philosophers to a strange kinde of resolution , for quieting their mindes in all sad accidents . pitty it should not doe the like for true christians , who have better principles , better evidences and matters of comfort , and better assurance of the glory and felicity of heaven . sixtly , godlinesse teacheth , that we must goe farther then contentment ; namely , to be thankefull and blesse god , even for afflictions : to rejoyce in the lord alwayes : to count it a mercy , that we are not consumed , and already in hell : to esteeme our selves lesse then the least of all gods mercies : to rejoyce in tribulations , and account it all joy when we fall into divers temptations : to make our selves equall to them of the lower sort , who , though they deserve as much as we , or more , yet fare not so well : and , how many deare children hath god in sundry places , who would be glad of our scraps , together with the peace of our sion , and prosperity of the gospell ? and finally , to suffer persecutions with ioy and contentment , as did the martyrs and confessors in those bitter dayes : which how shall they doe , who have not attained contentment in a better and quieter condition ? they that cannot runne with a footman , how can they thinke to keepe company with an horseman ? consider learne to be godly , and thereby learne to be contented . there is a mystery in godlinesse , and a mystery in contentment . in both we must become schollers , and be instructed . both arts to be had in the schoole of christ , and by the power of christ . i can doe all things through christ which strengtheneth me , saith the apostle , where he speakes of learning contentment . it is thine own fault , if thou obtaine not this grace as well as other , and thou must not complain of crosses , but of thy selfe who makest not use of the grace that is offered . he that gave commandment to be content with such things as we have , is ready also to give power thereunto . and it is pitty but hee should be eaten up of discontent , who respecteth neither the one , nor the other . no marvell , if men wonder at him , asking how it comes to passe ; and if himselfe finde no quietnesse in any calling or condition ; nor die contented with his terme of life , and that portiō of goods wch the most wise god thought fit to cōmit unto him . he that observeth lying vanities forsaketh his owne mercies . to say nothing of those , whom discontent hath brought to selfe-murder , to the mudering of others , to take counsell of the devill , to change their religion , to prostitute their consciences to antiachrist , &c. had they not been crost & discontented , they had never done as now they have done : nor should we ever have heard of such dolefull conclusions and confusions . luke 3. 14. be content with your wages . 1 tim. 6. 8. having food and rayment , let us be therewith content . finis . a treatise of the improvement of time . chap. i. every part of our time may and must be improved for good . there is no part of time , which the lord hath not specially fitted for some good use , and by wise application may not be a season , either to doe good , or receive good . one way or other , in the generall or speciall calling , a christian may be profitably diligent , even every day and houre . numbers for want of skill or care , in the midst of great meanes are very beggers and bankrupts in grace , finde nothing to doe , and all the day long stand idle in the market-place . for whose better direction , i will in few words shew , that the lord ordereth such a multitude of good occasions to waite on every part of our life , for doing good to our selves or others , that if we were wise to apprehend and take them up , no houre of our many daies could passeus without accomplishing some notable good , first , what time is there , in which the lord holds not out one benefit or other to us , spirituall or temporall , wherwith he stretcheth out his hands all the day long ? where can a man goe , but he enjoyes the creatures of god , the sunne , the ayre , meate drinke , or the like helpes of nature , or of grace ? where may he not observe these benefits , to provoke himselfe to thankfulnesse ? lord what is man , that thou art mindefull of him , or the sonne of man , that thou visitest him ! psal. 8. 4. secondly , where shall a man goe , but he may finde an altar to offer the sacrifice of almes , even some object of mercy ? and with such sacrifices god is well pleased , heb. 13. oh how might an able man ( that is willing withall ) be ever furthering his reckoning , and drawing on himselfe the prayers of poore saints , and resemble god himselfe who is ever communicating his goodnesse to the creature ! and in conclusion , helpe himselfe into everlasting habitations . thirdly , through the day a man may meet with some rubbes , crosses , afflictions : and how should these help to keep him humble & lowly in his owne eyes , and set him a new on examining his owne heart , and turne all other sorrow into godly sorrow , for sinne which is the cause of affliction . fourthly , at other times god offereth cause of rejoycing for some blessing on a mans selfe or his , or some speciall worke of mercy to the land , to the countrey where he lives , to the church , to the churches abroad , &c : and now a psalme would relish well . david would rather rise at midnight to praise the lord , then slip such a season : and would ask himselfe , what shall i render unto the lord ? psalme 116. 12. fiftly , sometimes through the day a christian may heare of , or see the misery and affliction of others , in their soules or bodies . and now if he would goe into the house of mourning , hee might come forth wiser , more mortified , more weined from the world , more fit for death , and for giving up his accounts with joy . and to put on bowels of compassion , remembring the afflictions of ioseph , and be affected as true and feeling members use to be , would argue him a sound and living member of that mysticall body whereof christ is the head . sixtly , who is he , that hath not some good motion through the day , by meanes of the spirit moving within , or the word sounding without , or some other occasion from himselfe or others , by conference or example ? now were a good time to worke with god , to follow the spirit whither soever he leadeth , to foster his motions , and cheerefully and readily goe on in holy obedience , even to perfection . while the sun shines , make hay . take the tyde of grace : perhaps it will not bee long . seventhly , sometimes a man is solitary : and then the most know not what to doe with themselves , but consume their time in roving and ranging thoughts : whereas now indeed a christian may watch and advance his owne greatest advantage : now that he is alone , separated from company and businesse , he may disburden his soule of sinne in the presence of god , by free confession . in any want he may be bold with god , in as powerfull manner as hee can : and freely enjoy his fellowship , and communing with god , without distraction . and , can that man bee alone , who is with god in the mount ? or if the heathen could say hee was never lesse alone then when alone , may not a true active christian say so much more ? eighthly , sometimes in the day he is in company , and then he shal make use of his time , to waite for some fit occasion that he may speake of the workes of god which are fresh in memory . and though communication of worldly and indifferent things be allowable , yet when liberty is for both alike , preferre the best , and shew thy selfe willing to forgoe thine owne talke to doe good to others . lastly , hee is sometimes in the company of some wise and godly man , able to give good counsell , to resolve doubts , answer objections , and satisfie in cases of conscience . and now hee hath a chiefe season and opportunity to do himself good , if his own folly and trifling hinder him not : now he must not let such an on slip , but as the iaylor when he had paul and silas in keeping , he got resolution of that great question , what shall i doe to be saved ? but numbers want the sweet and gratious waters which they might draw from good men , because they want a will and bucket to draw . thus in these few instances you see , how a christian by applying his heart to wisedome might no time be idle , but improve every part of it to helpe himselfe towards heaven . and this every good christian ought to doe , by vertue of that apostolicall direction , ephes. 5. 16. where saint paul willing them to walke circumspectly , not as fooles , but as wise , addes presently , redeeming the time , as without which a man cannot walke wisely , circumspectly , and profitably , as gods servants ought to do . and this redeeming of our time is , by apprehending wisely all those good opportunities ( before specified ) which the lord presents unto us for our owne and others good . it is taken for merchants and other chapmen , who knowing the benefit of such and such commodities , will watch their seasons , marts , markets , faires , dayes of returne and negotiation , and suffer none to buy them out of their hands . so wise should christians be for the good of their souls , and doing good in their times . and , whereas precious opportunities have beene lost , the onely redeeming of time for such is , to amend their pace , double their diligence , and doe the more good in the time remaining . chap. ii. of the preciousnesse of time . it is true : our time is short and vaine , even as a day ; and by our sinne it is full of vanity and vexation of spirit : yet withall , it is most precious , and if it be well employed , it is a gainfull day . moses maketh so much account of dayes , that he desireth god to teach him in the numbring of them . and wise men scorne to fall a numbring pinnes and points , and such like trifles . we number things of value . men tell money after their father : and if there bee a small piece of suspected coyne , they touch , and try , and weigh , and will be sure of the currence of it : reason teaching them sensibly , that mistaking brings an apparent losse . so for our dayes , times , and opportunities of good , the lord teacheth to weigh them , and be well advised before we part with them , and not exchange them without something answerable to their worth . even the dimme light of nature and common experience teacheth men to set a dear rate and reckoning of time , for some outward profit to be gotten by it . one utters his apophthegme , no day without a line , and shewes a day is so speciall a commodity , as he that is not a gainer by it , is unworthy to live it through . another complaines , alasse i have lost a day , being much grieved at night , that he had done no good that day . it seemes he esteemed time excellent , and some excellent thing to be attained in it . the husbandman observes his seasons accurately , and it is his wisedome so to reckon of his seasons , as that the seed-time slip him not before he hath sowen , nor his harvest come upon him before he be ready ; and this he watcheth and provideth for , because he seeth these times yeelding him againe and increase which he will not lose . the like of the merchant and all other occupiers : they know not the place onely where , but their season when their commodities may be had at best hand , and will not come short in times of their chiefe returne : they will be sure the ships shall not be gone , before their packs be ready : and all because they see an income and increase of outward profit . what shall we say of the vsurer , who hath found too easie a trade to bee good and lawfull ? he lives by selling daies , and keeps such an exact account of them , as he can tell what his mony will make to a minute . and if nature teacheth time to be precious , surely grace much more : moses and david , by better principles , saw much more good might be got by time , then they : the one here preferring this petition before many heavenly requests : the other afraid to lose the least particle of time but would contend with the sun in early rising , to praise god , and often prevented it . early in the morning doe i cry , and mine eyes , eyes prevent the morning watch . and , what advantage might we make of our time , who are in christ , and watch by a clearer light and have our time fitted to the state of the gospell . quest . wherein stands the price of time ? answ. we may gaine gods favour and love , which is better then life it selfe . in which sense it is called tht pay of grace , because in this day we gain the knowledge of god in ieus christ w●● is eternal life , ioh. 17. 3. secondly , wee may gaine assuance of salvation , which is worth all diligence , 2 pet. 1. 10. whence the time of the gospell is called the day of visitation , the acceptable time , the day of salvation ; that we should not consider it in the fleeting vanity of time , but in the blessed use and imployment of it . 3 in this short and painfull time we may as well treasure in heaven , as rich worldlings doe in earth : onely if in this our day we can know the time of our visitation . 4 acknowledging this our time , by thrifty husbanding it we may gaine a great estate in grace , to be rich in knowledge , in faith , and in all good workes ; to which we are invited by the parable of the talents , matth. 25. trafficke till i come , and what thinke we ? is the masters absence , for eating , drinking , gaming , and breaking out into all manner of ryot , and not rather for imployment , and occupying with the talent , that a man being faithfull a small time in small things , may be made ruler of much ? 5 in this our seed-time wee may gaine the assurance of a blessed harvest . if we sowe to the spirit , wee shall reape of it eternall life . and what if wee goe forth in teares and tempests ? yet must we not neglect to sowe : the husbandman will sowe in a storme , or shower : the sorrow shall passe as a storme , but he shall bring his sheaves with joy . 6 wee may gaine a ready and comfortable account , to which we know not how soone we shall be called : and our chiefe use of the present time must be , to doe it with joy . the unjust steward was commended , who knowing he was to be no longer steward , thought it time to provide for himselfe while he might . his wisedome was commended , not his injustice . chap. iii. shewing whence the skill comes to prize and improve time aright . to number our dayes may seeme easie , and soone done : yet is no such plaine point of knowledge , but of singular skill , which none but god can teach . moses himselfe , a man of greatest reach , and learned in all the learning of the egyptians , the man of god , an holy man , a friend of god , can neither teach himselfe this skill , nor any other of gods people , but goes to god to be taught ; who challengeth to be the god hearing prayer , and in the want of wisdome hath appointed his servants to come and aske it of him . iam. 1. 6. and if we consider , we shall easily finde , that nothing in the world can make men wise , without the speciall teaching and grace of god . nature teacheth it not . never did naturall man attaine this skill , to benefit himselfe by his owne or others frailty . the voice of nature rather is , let us eate and drinke , for to morrow we shall die . and that speech of david in temptation is the speech of nature , in my prosperity i said , i shall never be mooved , though it see taller and stronger oakes shaken , and overturned every day . or how comes it to passe , that children seeing their fathers mortality , can yet live in their fathers sinnes ? who is it , that hath not something to shew of his deceased parents ? either lands , or houses , or jewels , or garments , or some other remembrance : by which he might be put in minde of their and his mortality : and yet how few make this use of it for reformation of their lives , or bestirre themselves to lay hold on this point of wisdome for their spirituall advantage ? and all , because , as nature cannot reach it , so they goe not to the sanctuary of god , where onely this skill is attained ? neither doth the sence and experience of a mans owne or others mortality teach a man thus to number his dayes , if the lord instruct him not . for in moses time the plague had oft broken out against the people , and licked them up by thousands and ten thousands : yet could not all this get within their hearts , unlesse the lord pleased to carry it deeper then the sense and impression could . for if the word without the spirit cannot prevaile , nor open the eare , much lesse can the workes of god . and all see , that if the ministery bee not a ministery of the spirit , it is not saving , but a dead letter . as for experience , that may teach the shortnesse and uncertainty of life , and make a man say as david , i am a stranger here , as all my fathers were : and every man seeth numbers of his neighbours , friends , kindred , and acquaintance , laid up daily in the house of death : and this which runneth into their senses , can draw out thus much , that we shall all dye , and death is most certaine . but where is this skill of numbring , urging men by burials and executions to reforme their own lives ? where is the living man , that layeth this to heart ? that hence laboureth to make god his portion , before himselfe have no more portion of all things done under the sun ? or that stirreth up himself to remember his creator in the dayes of his youth , before his sun be darke , and his pitcher be broken at the well : what is the reason , but because gods grace and teaching goeth not with sense and experience ? he hath spoken to the eyes and eares , but not to the heart : and nothing that a man seeth or heareth , or that is before him , can make him wiser , unlesse god nurture him , and teach him to profite thereby . all which must draw us before god daily with that petition of moses in our mouthes , lord teach us so to number our dayes , that wemay apply our hearts unto wisedome , psal. 90. 12. chap. iiii. corollaries out of things foregoing . time being short and precious , it were good to make account of it , for which account must be made unto god : and ever hold it in thy hand , or let it goe , for something better then it selfe ; as wise chapmen part with their mony . or if thou hast lost any time , redeeme it againe , eph. 5. 16. recover it by a price ; as when we lose a thing of value , we will give much to receive it againe . exchange those lusts , by which thou hast lost thy time , with better courses : christ mourned , that ierusalem had lost her day , luk. 19. 42. and how should we bewaile the losse of many dayes ? be more carefull of time for the future , and waste not prodigally so precious a commodity . consider and meditate . first , what reason to be niggardly of wealth , and prodigall of time , whereas all the wealth in the world cannot purchase one day to live longer ? secondly , why wilt thou not know the worth of time before the want of time , as the most doe , who let it run irrecoverably from between their fingers , and never know what they lose , till it be too late ? thirdly , why shouldest thou not spare before the bottome , before the vessell be drawne out , whereas thou canst as easily draw backe the sunne in his course , as call backe an houre of time when it is past ? fourthly , were it not more wisedome , to set an high price on time in earth , then in hell ? where ( as bernard saith ) time were a good commodity , and the trafficke of time most gainefull : where for one day a man would give ten thousand worlds if he had them . fifthly , why do we complain of the shortnesse of our lives , and not of the losse of time , seeing there is none but hath more time then he useth well ? sixtly , why do we put any time into the account of our lives , but that which we carefully passe , and well , spend ? seeing the heathen could say , he was long , he did not live long : and one barlaam being asked of iosaphat how old he was , answered , five and forty yeeres old ; to whom iosaphat replyed , thou seemest to be seventy : true ( quoth he ) if you reckon ever since i was borne : but i count not those , which were spent in vanity . if wee should thus reckon the lives of some old men , we might esteeme men of seventy yeeres scarce ten dayes old . lastly , consider how god in justice sometime cuts off those , who make no reckoning , nor set price on their time , as they ought : iob 15. 32. the wicked shall die before he hath accomplished his dayes , and his hand shall be cut off as the uine in the bud , that is , young and tender . all which , together with the preciousnesse of time , should make us carefull , and to doe for time as we doe for things of price ; even beware of theeves who would steale it away , as namely . first , worldly cares and covetousnesse , whereby the minde is surcharged and sunke in the gulfe of earthlinesse , and whereby men live as if time were made for nothing but the getting of wealth , and laying up treasure in chests , and no time to lay up treasure in heaven , as our , saviour commandeth . oh what a pilfering theefe is worldlinesse , which engrosseth all the time ! the oxen , the farme , the wife , the like vanities take up the whole man , while the supper of the great king is despised . the thorny ground choakes all seed . secondly , pleasures and pastimes , which waste and drive away time , even that precious time which can never be won againe . a wofull thing , that men should devise and doat on pastimes , seeing the scripture speaks of no pastime , but onely of passing our time in feare , and onely time well past is good pastime . a wofull thing , that professed christians should dare to spend halfe dayes , whole daies , many dayes together , yea , the dayes of gods solemne worship , in vain sports and pleasures , which rob them of their heart , wit , time , and grace , that they can scarce willingly afford themselves an houre in a wèeke to do their soules good in . a fearefull snare of satan there is in it , and a sorcery in gaining , that holds a man a willing prisoner to his lusts so many houres together , that he would thinke himselfe in wofull bondage to be held the hundreth part of the time in any good duty . thirdly , eating , drinking , and feasting . this eates up much of our time , and makes leane and starven soules . for , while men drinke in delights , how is wisdome banished out of the soule ? how is the time insensibly stollen away ? besides that these cast a man into excessive sleeping , by day as well as by night , wherin he passeth his time as in a shadow of death . these , and many other pilferers of time must a good husband of time watch against : as idlenesse , roving thoughts , bad companionship , distractions , and unprofitable employments ; al● which set themselves to steale away our time and hearts . chap. v. admonition to foure sorts of people . the doctrine of times usefulnesse and preciousnesse may ( in particular instances ) be specially applyed . first , unto youth . young men and maydens , who thinke it a fine life to looke upon their rising sunne , must consider what price they set on their dayes . why doest thou that art young , account thy life more precious then an old mans ? is it because thou art in thy strength and vigour , which in him is past ? if these were the price , the life of a brute beast should be more precious , then of any man : for the beast hath more sensible and violent pleasures then he , and is lesse restrained in them . but the price in truth stands in this , that now thou hast good wit , fresh senses , and all the powers of nature quick , to be the servants of grace , and means to enrich thee in godlinesse ; wherein thou art before the aged , if thou knowest thy season . now examine thy selfe : have i after saint iohns precept , or doe i use 〈◊〉 ●●rength to overcome the world , a●● mine owne lusts which fight against my soule ? whether hath grace seasoned my young yeares , that if i should be taken away young , i should be fit for god ? whether have i sowed to the flesh , or to the spirit ? if to the flesh , i must looke to reape destruction : for , as a man soweth , so must he reape . and why doth god continue my youth , and give me all the powers and quicknesse of nature , and strength , and beauty ? what , to fight for sinne ? was this the covenant i entred into in baptisme ? and when i have done , will it be a good answer to say , i did but as other youth did ? how stands the case with me ? doe not i see my mortality in many of mine owne degree ? young men and maides cut off in their vigour and beauty ? see i not youth to be as uncertaine as age ? yea , the flower of youth to be but as the flower of the field ? how had the case stood with me , if god had summoned me , and cut me off , when he cut off such and such of my yeares and acquaintance ? oh therfore i will now remember my creator in the dayes of my youth , and grow to this point of wisedome , while i have meanes to be the better for them . say not , i am young , and god lookes not for much at my hands : for god accepts no mans person , because old or young , but according to the knowledge , faith , vertue , subjection , and grace , he accepts both young and old : which how little it is considered in our youth , is too plain and wofull . secondly , to those of more yeeres , whom young ones looke on for examples , as such as should be more expert in the word of life , and should have more experience , as they have had more warning then the other . it behooves them to consider , how they have prized and husbanded their time . let me aske an ancient man or woman : why hath god given thee more yeares then those that are younger ? is it not , that thou shouldest exceed them as farre in piety and grace , as thou doest in yeares ? and also in means ? and to be an ensample to them , in making a good account of both ? paul puts the colossians in minde , what they were in times past : and peter , to bring the iewes to shame for that they had formerly done , tells them , that it was sufficient they had spent the time past in the lusts of the gentiles , walking in wantonnesse , lusts , drunkennesse , gluttony , revellings , and abominable idolatries . so every man of yeares should recount his time past : what , have i lived thus long , ●ainly , sinfully , and earthly ? have i all this time little thought of gods wayes , of treasuring in heaven , of my latter end , and of my reckoning ? oh therefore , so much time as remains in the flesh , i will have care to spend according to the will of god . to this end , consider to whom peter and paul wrote : to new converts , who had lately heard of god and his gospell . but thou hast had daily meanes , wast bred up in them , wast in the cradle entred into the covenant , and daily mustred and reckoned amongst gods servants : in all these yeares thou hast had a great many talents and receipts , many blessed opportunities , and it wil be expected thou shouldest be so farre from living in lusts , as to bring in a good returne of knowledge , vertue , and grace . it is not now sufficient to thee , but too too much , a great shame for thee , to be so long , and under such meanes , and yet neglect only the one thing necessary . yet how many , after so many yeares , can scarce thinke of any one thing backwards , soundly to comfort them , but all things may justly cause them to hang downe their heads ? how many riots , surfets , disorders in their lives ? night and day too little to spend in the effusion of their lusts : what escapes them unabused to gods dishonor , their owne harme , and spoile of the creature ? what waste of time , thoughts , and means , in pride , gaming , and the like ? can there be more horrible drunkards and adulterers among turks and infidells , then among us ? let the conclusion then be , that though by examination in many yeeres thou findest many errors , and much time lost , yet bewaile what is past , as sufficient , and too much , and be carefull for time to come : the onely way to have thy sinnes blotted out , and be able to hold up thy head in the day of reckoning . thirdly , to those that ( beside their yeares ) are great and rich , they are double bound to this duty , because they have double means & opportunity . for being freed from such cares & distractions , wch poore men are folded in , it is not that they may be the freer to wallow in their lusts , but that they may intend so much the more to piety and the making up of their account . a poore man cannot heare , read , conferre so much : he hath not so many spare-houres in a day , but must labour perhaps his twelve houres , whereas the rich hath five , or sixe , or more , and some are freed most of the day : such therefore must thinke to give up their account after sixe or seven or twelve houres release , to heare , read , conferre , and pray proportionably , and so have sixe or seven , or twelve times so much grace , as they have so much more time and opportunity . and oh that you could bring in such a reckoning , as more houres , more grace ! another helpe that rich men have , is the having portion and meanes to helpe themselves into heavenly habitations : and therefore to make a good account , they must see they be not onely not worse for their wealth , as the most are , but better . let them see how they have strengthened their lusts by riches , sweld in pride , bathed themselves in pleasure : whereas they ought to bring in their reckoning , how they have inquired into the necessity of the poore , to clothe , harbour and feed them , that themselves may be clothed and harbored in heaven : and how they have done good , diabounded in good workes to the stributed , yea , praise of god . this is another care , then to devise how to spend them upon lusts , and by them shut heaven upon themselves . fourthly , for the poore : however the lord hath dealt unto them a weake estate , and they may thinke themselves hardly used , as wanting , meanes to make up their reckoning yet are they not exempted from the practise of this point of wisedome : and for their encouragement let them know , that though they want those houres , and that wealth which the rich have , yet may they bring in as good a reckoning as the best : be thou never so poore , thou hast the word of god , and all the publike meanes ; thou hast also some private meanes , thy family-exercises : and hence thou mayest treasure knowledge , and nourish good conscience : the case being with thee , as those that gathered manna , every man even to the poorest gathered for his necessity , and whosoever gathered , had no want . neither can poverty prejudice salvation , so much as wealth : for , to whom is the arme of the lord revealed , and who receive the gospell , but poore weake ones ? object . but i can give nothing . answ. yes , as much as the rich . hast thou a desire ? canst thou pray ? hast thou bowels of love in thee , and compassion in thy heart ? hast thou commended his comfort unto god , whom thou wouldest , but canst not comfort ? even this shall stand on thine head as a sufficient reliefe , and be returned abundantly . the poore widow cast in a mite or two , and it was more then all the superfluity of the rich : the least gift was the best , because it had the best affection ; and let the rich want this , their work hath no reward . in one word , let riches , and poverty meet with like affection , the latter gets as farre into heaven as the former . chap. vi . motives wisely to imploy and improve our time . first , whatsoever thy hand findeth to doe , doe it with all thy might : for there is no wisedome nor counsell in the grave . that which thou confessest must be done , do it diligently and seasonably . what a madnesse is it , to riot out the time which is not ours to dispose , but in the hands of god ? and how knowest thou , what a day may bring forth ? secondly , every creature condemnes him that knowes not his time and season : the crane , storke , and swallow know their times , and the little emmet likewise . good trees bring fruits in season , psal. 1. 3. and we see how a naturall man observeth seasons for every thing . what a fondnesse was it for felix to put off the matter of religion , having paul before him , till another time ? did he know that ever the same opportunities would bee offered ? when the israelites knew that the river iordane would be dryed up , they would not lose that opportunity , but hasted to passe over , iosh. 4. 10. it had beene no wisedome to have stayed till the morrow , nor one houre longer for as soone as the soales of the priests feet were on dry land , iordane reflowed thirdly , consider the benefit . how rich might the soule be by time well watehed and spent , and by awaking the heart continually to take hold of god ? how plentifull in good works ? how many fervent prayers might bee stored up in heaven , if men would stirre up their desires hereto ? how ready might they bee to give up a cheerefull and comfortable reckoning , and receive a large retribution . fourthly , consider thou carriest mortality in thy nature ever about thee , as uriah in davids letters . thou hast no priviledge above other , no lease of thy life , death not bound to give thee warning : and therefore while it is day , doe thy worke , and doe it to the uttermost : while the day of gods grace and thy life lasteth , walke and worke . now is the sun-shine of the gospell : to day heare his voyce . thy sunne also yet lasteth , while thou hast life , health , youth , memory , and strength of body , treasure up instructions and comforts . earthly men care for age , and naturall contentments : but doe thou get a better stocke to spend upon , which will never faile thee : then shall the latter dayes , and dayes of sicknesse be passed with more content and quietnesse : and an happy death must needs succeed a godly and carefull course of life . fiftly , consider how much of thy life thou hast wasted out already , and that the patience of god still spareth thee to recover what thou hast lost . think it now too much , that thouhast spent so much time in the lusts of the gentiles , and now enjoyne thy selfe a constant taske of prayer , reading , meditating , reckoning : and doe it to purpose , not by halves , not for forme : for then thy other practises will bee answerable . and for time to come labour to set before thee in every particle of time an image of eternity ; this life being but as a moment , on which eternity dependeth . sixtly great is the danger of omitting and slipping this season . how can they be acceptable to god , who refuse his acceptable time ? is not his axe laid to the root of the tree , to hew it downe , if it be still unprofitable ? and doth not the master of the evill servant come in an houre , which he knoweth not ? oh thinke often of the reckoning and account of your time , and thus resolve : oh how farre am i behinde with god for my time ! such an unthrift i have beene of it , as i cannot give account of one day among a thousand : now therefore while i have time , i will live every day as if it were my last day , and doe that every day which i would have found in my hands on my dying day . i will forget that which is behinde , and hasten to that which is before : and , after the example of the saints , the nearer i know i am to lay downe this tabernacle , the more diligent will i be to doe my selfe and others good : that , as the good servant , my master may never come but finde me well-doing , and so take me up into his owne joy . finis . the holy warre , proclaimed in a visitation sermon . 2 tim. 2. 4. no man that warreth , entangleth himselfe with the affaires of this life , because he would please him who hath chosen him to be a souldier . the parts of the chapter are two : one hortatory , to the 16 verse : the other dehortatory , thence to the end . in the third verse the apostle exhorteth timothy to suffer affliction ; and addeth a reason drawne from his calling , because he was a souldier , a place of paines , of perill , and molestation : vpon which occasion he makes a description of a souldier by two properties in the verse read unto you including two duties more , which secretly he commendeth to timothies practise , and in him to every faithfull minister : 1 not to entangle himselfe with secular affaires : 2 to please his captaine . but what have we to do with war ? we are men of peace , ministers of the gospell of peace , and expected not this day an herald of armes , or a trumpet to call us into the field : and doth not your text forbid us to be entangled with such secular affaires ? first , comparisons serve for illustration , and conviction . for the first : high points are made plaine by them : for we cannot see the sun in his own body , in water we may : and therfore it is , that christ makes us understand our spirituall union , by the vine & branches . for the second : high spirits are plained and checked by them : and therefore christ , when he saw that neither iohns austerity , nor his owne lenity would a whit move the iewes to amendment , especially the scribes and pharisees , hee compares them to little froward and sullen children , whom neither piping nor mourning could prevaile withall , mat. 11. 17. this serves notably for both : and it is an argument à minori ad majus , if earthly souldiers doe thus , a shame for spirituall not to lay aside distractions , and seeke to please their captaine . secondly , our warre is a most honourable warre : we warre not after the flesh , 2 cor. 10. 3. we are souldiers of iesus christ , as may be seene in the former verse . we are not pressed into the field by a temporall commander , nor stand in the face of bodily enemies , nor arme our selves with carnall weapons , verse 4. but wee fight the lords battels , stand under christs colours , contend against spirituall wickednesses , covered with gods armor of proofe , and having our captaine in the field before us for encouragement , and with us for victory . why should we be heavy to be led out after him ? good vriah would not goe home to his house , because his lord ioab did lie in the field : and if our lord iesus be in the field , what should wee doe at home ? thirdly , peace is dulce nomen , but especially that peace with god , and men , and our own consciences , whereof we are preachers . but as peace is procured by warre , and the end of warre is peace , so we can never procure or preserve this peace , unlesse by warre we keepe under the enemies of peace : so that preaching of warre i ayme at peace , and to heare of a rumour of warre , which hath no other hurt then to establish our peace , is profitable . fourthly , a good and teachable heart will learne something from every thing . christ frō earthly things taught heavenly : and not any thing but it ministred him matter of instruction , the sun , bread , water , other . and so must we , as frō this day of visitation consider the day of gods visitation , wherein we shal be countable of that we heare , or speake , or doe this day . no man that warreth entangleth himselfe . souldiers must be free from distraction . not according to the glossses of papists , who say , first , tstat ministers must be free from marriage . if marriage be a distraction or defilement , as they say it is , then is it not a sacrament . besides , the prophets , aposties , bishops , presbyters , in and after the apostles time : were married . secondly , that they must bee monkes , and live a part , shut up from the world . but how then shall they bee examples to the flocke ? 1 pet. 5. 3. thirdly , that they must be voluntary beggars , which is a state of perfection , and freedome from encombrance . but with greater encumbrances , the apostles had famililies , and bishops must be such as can rule their owne families , wives , and children : and in old canons the proper goods of a minister must be distinct from the churches goods . fourthly , it is not meant , that hee must not have any knowledge in humane affaires : for then how shall hee resolve cases of conscience , and compound controversies , which are appendices of his calling ? but this is the meaning : he must absteine from such things as hinder his calling , the course of his publike ministery , for these causes : first , because of the greatnesse of his function , whence s. paul saith , who is sufficient for these things ? secondly , because of his owne weaknesse : being an earthen vessell , though filled , with heavenly treasure . thirdly , because of the contrariety of the word and the world : no man can serve these two masters . out of the title or appellation of a minister we may learne that , every faithfull minister is a souldier , warring under iesus christ ; not onely as he is a christian , but also as he is a minister . as a christian , hee begins his strife in baptisme , and ends with life . as a minister , it begins so soone as ever he sets himselfe faithfully to discharge his dutie . christ no sooner inaugurated , but begins combat with the devil . as a christian , the place of battell is the world : as a minister , the place is his speciall standing & office in the church . as a christian , his chiefe strife is with himselfe , his reason with his reason , his will with his will , and every part with other : as a minister , his greatest strife is without him , fighting with the corrupt reason and wils of the wicked angels and men . the apostle especially aymeth at this latter , and so must we . a minister by vertue of his spe●iall calling is a souldier of god ; and , not a common one , but a leader . first , his ministery is a warfare : a speciall calling set apart to batter the walls of the devils kingdome , and maintain christ in the right of his kingdome : so that every good minister must imitate nehemiahs souldiers , hold the sword in one hand , and the trowel in the other ; fight with one hand , and build with the other . secondly , his weapons are ministeriall gifts , of sanctification , and of his function ; the use of which is , to stablish truth , and convince error . his contention stands not in the exercise of the strength of the body , but of the graces of the minde , faith , prayers , and teares . nor his victory in shewing greatnesse and headinesse of spirit , but in modesty , charity , humility , patience , and suffering . christian fortitude is in ferendo , non in feriendo : not in smiting , but suffering . thirdly , his enemies are , satan himselfe who stands at his right hand to hinder him , as iehoshua in his ministery ; and all the bands of satan , or troups in which his chief power consisteth , as idolatry , empiety sin , error , the stubbornnes and pride of mans heart , which ever resisteth the truth of god ; and all such persons as are more speciall agents and negotiators for satan , as first , heretickes , who are souldiers , but the divels champions , and under his pay . among them all , that which we must most oppose , is the heresie of popery , which hath many great and resolute defenders ; who are souldiers too , but not of iesus christ , but of antichrist , his arch enemie : and yet , because popery should be manifest to be the mystery of iniquity , under the colours of christ it fighteth against christ . secondly , openly wicked and profane persons , who under a profession of christianity sticke not to live as heathens , following the fashions of the world , and trading in the lusts of their owne hearts . thirdly , secretlywicked men and hypocrites , who in shew professe christianity also , but in heart cleave to the world , and their owne lusts , as iudas did . fourthly , apostates and revolters , traytors unto christ , who after they have taken his pressemony and good wages , turne into the enemies campe . fifthly schismatickes and separatists , who are not able to distinguish betweene the city and the wall , the body and the disease , the face and the spot , id est . betweene substance and ceremonie , and with as great heat fight against our church , as against a synagogue of antichrist . against all these , as every christian else , so especially the minister must contend for the faith , which was once given to the saints , iude 3. but one rule must be observed in all these , we must intend paecem cum hominibus , cum vitijs bellum : peace with the men , warre with the vices . fourthly , they never want the just and lawfull causes of a necessary warre : as first , to suppresse spirituall enmities , as the iudges did the heathens . secondly , to deliver the oppressed : such as are taken captives of satan and sinne , and laden with the bolts of lusts , 2 tim. 2. 26. so abraham rescued lot , and david his two wives . thirdly , to recover things wrongfully taken : gods image , holinesse , righteousnesse , grace , and the kingdome of glory . fourthly , warre is publica quaedam vindicta : so israel revenged the wrong done to the levites wife . fiftly , breaking of leagues is a just cause of warre : as 2 kings 24. 1 , 2. when iehoiakim rebelled against nebuchadnezzar , god sent against him the chaldees , syrians , moabites , and ammonites . so david served hanun . now if the ministery be a warfare , certainely it is no calling of ease ; but he that is to enter into this calling , must looke for labour , paines , perill , disgrace , persecution , and , as a good souldier of iesus christ , suffer affliction . never was there a more difficult and doubtfull warre undertaken . first , in respect of the adversaries , satan & all wicked men , who continually bend their forces against a godly minister . christ was no sooner baptized , but tempted : nor paul sooner converted , but persecution arose . they are hostes iurati , the unholy , and yet that that calleth it self the holy league . secondly , in respect of the invincible holds they are to assault ; even the kingdome and throne of satan , which he hath been fortifying almost 6000. yeares , and hath so entrenched himselfe in the world , as onely the power of god is able to cast downe his towers . besides , what paines is required to subdue the stubborne heart of man , wch standeth diametrally opposite to the gospel , and will not easily yeeld up it selfe ? with what sweat and labour are those high thoughts , that are erected against god , brought under ? thirdly , in respect of the aydes and fortifications , which the adverse party daily receiveth from allyes and confederates . the world ( the devils faithfull armour-bearer ) sets upon a minister on the right hand , with entisements , preferments , and encombrances , and ministereth a thousand occasions to call him from his businesse , that the devill may make havocke of the flocke : on the left hand it besets him with persecutions ( if the former succeed not ) as iosephs mistresse first used faire entising speaches , and , these not prevayling , fell foule with him presently . fourthly , in respect of the ministers function and standing . he is a leader in the foreward , and forlorne hopes , that must stand the first encounter with fresh , fierce , and furious enemies . the chiefe ayme of an army is against the standard-bearer : and david knew what it was to set vriah in the first ranke . no marvell then , if the apostle would first of all arme timothy against afflictions . what doe we souldiers dreame of ease and delicacy ? what stand we upon sweat and paines , who are called to hazzard our blood ? what , will we part with blood , and not with sweat ? he mistakes his marke , who thinkes the ministery only a matter of maintenance and preferment : and people also , that thinke it an easie life to be a good minister . a souldier must stand in continuall danger of his life , yea to the losse of his life : as paul , whose life was not deare to him , that he might fulfill his course with joy . looke for rest and ease , when the field is won . in the meane time , the souldier of christ must doe many things , and suffer more . and as the markes of blowes and wounds are truest notes of a souldier , so are the markes of christ , of a good minister . againe , if ministers be souldiers , let them ( with other parts of christian armour ) put on these ministeriall weapons . first , courage and resolution . for , strength is for the warre : namely , of the minde . they must not be timorous and fearefull , as most of gedeons souldiers ( a nation whereof would do no good in this war ) but couragious , like leaders and captaines . the proverb is , tutiores cervi duce leone , quam leones duce cervo : it is more likely , that harts will get victory , with a lion to their leader , then lions with a leading hart. ioshua a captaine of the lords battels must be of good courage , cha. 1. 7. so must ministers be bold and confident in every good cause . and as a souldier goes out with an hostile minde against his enemies : so must we against sins and vices . num. 25. 17. vexe the midianites , and smite them , let them know you are enemies , because they evill intreated you . but alas ! the midianites know not many ministers to be their enemies , they are so cowardly and faint-hearted . this valour and prowesse will keepe a minister from recoyling and retyring , and make him say with nehemiah , should such a man as i flee ? should i be weake as another man ? no , i will dye rather . pulchrior in praelio occisus miles , quam fugâ salvus . better be slaine in the bed of honour , then be safe by running away . secondly , wisdome and counsell . solomon adviseth , by counsell to undertake war : and ecc. 9. 16. 18. better is wisdome then strength : as also the light of nature could say . counsel with god : 1. with the word , that teacheth thy fingers to fight . 2. by prayer : as 1 sam. 17. 45. david went against the philistine in the name of the lord . fight with sword & shield , word and prayer . some wish a praying ministery , not preaching . plutarch in the life of paulus aemilius sheweth , how the heathens commended the prayers of a captain that prayed for victory , with his sword in his hand , and fighting called for ayde ; and condemned them that withdrew from the battell , under colour of praying for good successe : because the gods accept not the prayers of cowards ; and because they were unreasonable prayers . vnreasonable they thought it , that he who shoots not , should hit the marke , or that he should winne victory , who abides not the battell . thirdly , consult with expert souldiers , by diligent reading the scriptures , expositors , fathers , controversies : these will instruct a man , which weapon to use , how and when , and agreeing with scripture are like the sling and stone , by which david overcame goliah . thirdly , sobriety . what good use in warre can be made of a drunken and intemperate souldier ? he runnes into the field without his weapons , or rather not able to beare up himselfe , much lesse to overthrow his enemie . if he strike , he is as ready to strike and wound his next fellow , as any enemy . how great reason had the apostle to charge titus , that ministers should be temperate , sober , no drinkers , that is , affectedly and excessively , either of wine or tobacco ? and one branch of sobriety is contentation with a mans estate : not to be covetous , but take up the lesson of iohn baptist ( to the souldiers that asked him , what they should do ) luk. 3. be content with your wages . a litle will serve a souldier , much is a burden . roman captaines were poore themselves , and enriched their souldiers : insomuch as publicola , valerius , and menenius agrippa ( great souldiers ) kept not so much as to discharge their funeralls . they would enrich the state , not themselves . so we the church . fourthly , conscience , and religious affections : deu. 23. 9. when thou goest out against thine enemies , keepe thee from all wickednesse : for the lord walketh in the midst of the campe . these souldiers must not only have morall vertues , as cesar and pompey who were rarely gifted , but theologicall , godlinesse and holinesse ; on these stands the prosperity of this warre : deu. 28. 3. he that hath so many enemies incamping against him , had not need make god his enemy too : nor be his owne enemy , as bellonaes priests who used to lance and cut themselves like the baalites . a souldier standing in the face of his enemie must never be in such an estate , as wherein he dares not dye : no more must a minister . and besides , a wicked minister weakeneth the whole army , as achan did the israelites . of such souldiers , thus qualified , we may justly say , one shall chase a thousand , and two put ten thousand to flight , deu. 32. 30. because they go in the armour , strength , cause , and name of god ; they shall surely prevaile . thirdly , if ministers be souldiers , serving in the warres of christ , then must they learne to unite their forces against the common enemy . vnited forces prevaile much . it is a maxime in policy to sow seeds of discord , and cast bones of dissention amongst enemies : for a kingdome divided against it selfe cannot stand : discord in a city makes of one city two : and the same doth mutiny among souldiers , it makes of one army two . faction among souldiers was the overthrow of ierusalem , which , while they agreed among themselves , was so invincible and impregnable , as no man on earth would have thought , that ever the enemy should have set foot within the gates of ierusalem , as lam. 4. 12. but when the fire of mutiny and faction was kindled in sion , that one slew another , and burnt the granaries and storehouses , then were the foundations of it devoured ; that titus himselfe , viewing the city being wonne , cryed out , we have had god to fight with us , and if god had not fought against them , they had never been foyled . the light of nature could say , that the thickest wall of a city in peace , and the safest rampart in warre , is unity . would to god we that are led by the life of grace , would all labour to reare up and thicken this wall of the church , the city of god . we cannot be all one in iudgement , having divers gifts both for kinde and measure : but we may be one in affection , and must . we cannot all thinke one thing : but we must all embrace charity . would god that wholesome law , called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or immemory were brought in , that all former heats and injuries were forgotten , and buryed and rotten in the dust of oblivion . let the midianites thrust every man his sword into his fellowes side : but let our swords , and pennes , and censures , and arguments be sharpned against the popish midianites . fourthly , if ministers be souldiers , then people owe unto them double , yea treble honour . first , of reverence and respect . commanders in the field are in places of honor . elias was honoured as the horsemen of israel and the chariots thereof . it is a signe of secure times , when souldiers arenot set by . how necessary a captaine is in time of warre , a physician in time of sicknesse , a reaper in time of harvest ; so necessary is the minister . secondly , of prayer for their forces : while moses held up his hands israel prevailed . thirdly , of maintenance : that they be not entangled with worldly affaires : 1 cor. 9. 2 , no man goeth to warre , of his owne cost . a labourer deserveth wages , and the souldier his pay . and seeing tythes are appointed by law , as the most equall pay , the law of god is , that the labourers hire stay not in thy hands all night . and the people shall finde the fruit , when without distraction the minister doth apply himselfe unto them . but now-adayes , many that tend the flockes , scarce taste of the milke . and pity it is on the other side , if people justly complaine of their minister , saying , oh he is an hard man , he reapes where he sowes not , and gathers where he scatters not ; he takes pay , but serves not in the field ; feeds not the flock , but feeds upon it ; preyes upon it , seldome prayes with it . fiftly , if ministers be souldiers , we must learne to keepe our rankes , and not runne out of our owne aray and standing . the campe is the souldiers city : the safest , fittest , and most honourable place for him : and an army out of order is as a body , whose members are out of joynt , which can neither march nor fight . no captaine can in reason command one souldier to two services in severall places of the field at once , nor can one souldier serve in two fields at one time . god likewise is not so unreasonble . and it is a sin for ionas , who should goe to ninive , to flee to tarshish . what have priests to doe to bee popes , heads of the church , warriers , and welders of the two swords ? christ gave peter a key , not a scepter . what have the iesuites to do , to medle with all state-matters in christendome , to dispose and transplant kingdomes ? which medling of theirs in other mens matters hath brought just hatred on them , to be cast out of many nations . is christs commission changed ? absolving of men from sinnes , into absolving them from civill obedience ? are these iesuiticall synonimies ? i will give thee the keyes of the kingdome of heaven , and i will give thee the thrones and earthly kingdomes , to set up and depose whom and when you please ? is it all one , to be a fisher of men , and to fish for kingdomes ? to come home to our selves : we must heare alwaies , propter quod venis , hoc age , hold this plough . we are called out from home into the field , and set apart by god to call others out of the world . why then should we be inordinate in our care for the world ? aboveall other men , our speciall calling must not be entangled with inferior cares . the levites were of gods finding , to waite on the altar . why should we entangle ourselves with other mens affaires , as peter , master what shall this man doe ? or with contentions and brablings in law , like common barreters ? why should any be a minister of peace with iacobs voice , and a man of warre , or a rough-handed hunter , as esau was ? what are you , our governours commissioners , but sent to see to the keeping of our rankes and order in this battell ? an order established by gods word , and example . when the church was but in herba , or in the seed , and grew crooked in paradise , god was the first visitor , who set it in order again by the promise . when it was but in a family , the patriarkes were visitors . iacob in his house which was then the church , commanded them to put away their idolls , if they would feare the lord , gen. 35. 2. when it was in the kingdome of the iewes , the prophets were visitors : as ezek. 8. the prophet went farther . into the temple , and still found more abominations . the son of god was the most honourable visitor of his fathers temple , who made a whip , and cast out buyers and sellers . the apostles after him ( act. 15. 36. ) were visitors of the church , and were glad to see their order , coloss. 2. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : the word signifieth the array of souldiers , well appointed against the enemy : vpon which words chrysostome hath an excellent glosse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . all good visitations ever tended to the purging of the church from idolatry , urging of men to gods house and service , the casting out of buyers and sellers , the driving out of insufficient men , and planting a learned and able ministery , the removing of scandalous and hurtfull men , as no leper might come before the lord , to stand before his altar ; the repressing of strange and corrupt doctrine , which as strange fire might not bee offered before the lord ; the encouragement of the diligent hand , and the censure of open sinners , that others may feare . these things set before you , and when the great visitation-day commeth , wherein righteousnesse shall be remunerated , and iniquity be forced to hide her head , if the hills would be perswaded to fall upon her , and hide her , you shall be remembred in goodnesse for all the goodnesse you have done to the house of god , and the offices and officers of it . postscript . first , souldiers must be called , & do all by authority , warranting them to doe things which otherwise were unlawfull . to kill , sacke , and spoile , without calling , were murder , robbery , and oppression . command is the key of warre , whrch else were a chaos , or akeldama , a confused field of blood . apply it to the ministery . secondly , as souldiers must bee trained , armed , united , honoured , and ordered , so must ministers , spiritually ; and all for the glory of christ in the church . looke at him , who for our good despised ease , and for our example sent not his servants onely , but came himselfe in person : and a souldier being pressed must not send a deputy , but serve in his own person . or wilt thou be ( as arnobius ) absque christo christianus ? a christian , and a preacher too , and not for christ ? thirdly , as good leaders , we must lead our people out of dangerous wayes , and be sure all passages bee cleared ; for that there are many times more dangers in odde meetings and skirmishes , then in open field . fourthly , we must not scorn plainwayes , wherein our company may goe along with us : not mount up aloft in high and scholasticall speculations , as if we would lead men over the alpes to heaven . nor in rough and craggy wayes of knotty controversies , or abstruse passages : but in a faire and beaten path , that with our selves our company may come safely and speedily to the end of our march and journey . and wisedome will teach people to live , not to dispute , and accustome them rather to fight with their owne vices , the other mens opinions . the most profitable combat is that , which every man makes with with himselfe : and if with others , then , when not victory , but truth is sought : else both truth and charity are lost together . fiftly , vse allowed weapons of proofe . those be not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , silver lances , which the oracle would have philip of macedon use in winning an impregnable fort . nor golden sentences , strong lines , froth of wit . it is iron , not gold , that killeth in the encounter . it is the steel sword , not the golden , that winneth the field lastly , take heed we let not benhadad goe , id est , men committed to our trust and keeping ; lest our lives goe for their lives . finis . ❧ a catalogue of such tracts and sermons of doctor taylors , as are licenced for the presse , but not yet printed . seventy three catechisticall exercises on the grounds of religion , upon the lords dayes in the afternoone . sermons on the eighth of amos 11 , 12. the warrantable hatred , on revelations 2. and 6. a patterne of peace , on heb. 12. 14. a caveat against offences , on mat. 18. 7. a mirror of ingratitude , iohn 26. a president for preachers , on luke 4. 43. a sermon on cantic. 5. 2. a sermon on mat. 6. 24. a sermon on exod. 23. 2. a sermon on mat. 6. 26. a sermon on luke 10. 42. a sermon on 2 cor. 6. 16. a tract on 2 cor. 6. 1 , 6. a sermon on 1 sam. 1. iephtah his vow , on iudg. 11. 35. sermons on the powder treason , on gen. 45 , 5 , 6 , 7. on prov. 12. 20. massacre at bethlehem , on mat. 2. 13. the badge of true christians , on iohn 13. 35. sermons on mat. 26. 47 , notes, typically marginal, from the original text notes for div a64253e-150 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sev. notes for div a64253e-2140 benefit of contentment . specially in afflictions . animus aequm optimum est aerumnae cond mentum . pla●t . in rud. grounds of contentment therein . 1 god inflicteth : iob 5. 6. and disposeth them for time , measure , end . luk 22. 53. exod. 3. 3. 1 cor. 10 13 psal. 30. 〈◊〉 . 2 afflictions necessary to the godly , two wayes . 1 2 our sinnes merit afflictions . psal. 75. luke 23. 41 and are purged by 〈◊〉 . simili●s . graces are bread by affliction . instances . 1 psal. 30. 6. 2 god teacheth vocally and really . 3 4 5 6 two effects of repentance , ●urth red by affliction . ioh. 33 16. culpa ●la●●i● oculo● , p●na ●p●rit . greg. graces beautified by affliction . niti●ur in pondus , &c. graces thereby exercised and strengthened . glory obtained by afflictions , how . 1 heb. 12. 8. mat. 20. 23 psal. 75. 8. 2 3 heb. 2. 10. grounds of contentment in scandals , heresies , &c. 1 foretold . the necessity of them . jd●ò magistri er●ori● existunt , quia veritatis discipuli non fuerunt . leo . 2 turned to good . both gods glory . luk. 7. 35. and the glory of the godly . 1 pet. 1. 5. rev. 13. 8. 3 ever pestered the church hitherto . propter ca venda scandala , quò ibu extra mun●um , nisi f●gias ●deum qui f●●it mund●● ? aug. homo circ● mortem pha●t a●●a● videt : si● & mundu● in e●itu s● mul●o● pa●●ie●ur err● res . chrys. mat. 24. 1● ioh. 6. 66 4 destroyed one day utterly . exod. 14. ●3 grounds of contentment in evils of the common-wealth . 1 plebs & ru 〈◊〉 , pascua ●yra●●orum & mili●●● : tyranni & milites , pascua diabolorum . ludov . 12. 2 rom. ●3 . 5. hos. 13. 1● . 3 luk. 9. 23. mat. 5. 39. rom. 12. ●7 . 21. 4 mat. 24 6. rom. 5 1. 5 grounds of contentment in satanicall molestation . 1 voluntas semper iniqua est , po●entia nunquam injusta . asemet ipso voluntatem habet , potestatem à deo. formidari non debet , qùia nil ●i●permissus valet . greg. mor. 2. 2 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 4 5 ●icu● ass● dua est in mari tempestas , sic in isto mundo persecutio satana . chrys. in mat. hom 39. grounds of contentment against the multitude of sinnes . 1 psal. 51. 1. mic. 7. 19. 2 1 ioh. 1. 7 1 pet. 1. 19. hebr. 9. 13 , 14. 3 4 mat. 18. 21. esa. 55. 8 , 9. 5 many sins in the sinne of adam aquin 2. 2. 163. 3. gen. 2. 17. all the commandements broken by it . ubi sublimior est prerogativa , ibi major est calpa . salv de gub . l. 4. and in the sinne of david . 2● 〈◊〉 ●2 4. psal. 130. 4. grounds of contentment against the greatnesse of sinne . 1 di●a●b●● . 2 act 20. 28. s●e ●ore● 〈◊〉 〈◊〉 the a●th●rs book● of the types . p. 175. 3 4 1 kin. 2 , 29 magnam injuriaem deo facit , qui de ejus misericordi●diffidit : &c. aug. enchir . c. 23. 5 grounds of contentment , and comfort in case of relapses . 1 2 3 peccata incursionis qu●tidia●ae . 4 gen. 19. 31. iudg. 2. 16. 5 two notes of right comfort 〈◊〉 this case . grounds of contentment in the worlds hatred . 1 2 3 4 1 iohn 5. 4. 5 nemo potest perfectè diligere qu● vocamur , nisi ●derit ●●de revocamur . aug. grounds of contentment in the worlds contempt . 1 2 3 2 cor. 10. ult. 4 2 sam. 16. 10. good we should be despised by the world . 2 cor. 6. 8. 5 act. 2. 13. 26. 24. 17. 18. tert. apo log ●ap . 7. & 16. 1. pet. 4. 12. grounds of contentment in persecution . 1 gods hand is in it six wayes . ipse adver ●ario● nomini su● exciat — ut devotionem a● fi●em suorum vel probet , vel vel co●●ob● ret ; done● pressura verberibus deflue●● corrigat disciplinam , lact l. 5. c. 23. 2 ●r●● christi , gloria christiani . 3 2 tim. 3. 12 inward helps and comforts . 4 comforts in the losse of liberty . 1 2 liber est is existi 〈◊〉 , qui nu●ii ●urpitudini servit . cic. ●d heren . 4. 3 4 comforts in the losse of countrey and friends . 1 omne solum forti patria . 2 3 comforts in the losse of goods . 1 2 2 cor. 8. 9. 3 4 5 comforts in the losse of life . 1 2 3 psa. 115. 16. 4 5 martyrium est delictorn̄ finis , periculi , ●erminus , dux salutis , &c. cyp. de laud marty . exod. 1. 10. 6 act. 5. 41. euseb. hist. ●cc . l. 4. c. 15. grounds of contentment in friends unkindnesse . 1 2 iohn 13. 1. psal. 55. 13. ob. ans. grounds of contentment in the death of friends . 1 psal 90. 3. 2 n●n exitus 〈◊〉 asitus cypr. 3 4 〈…〉 ●oritur , q●●●ies ami●tit suos . 1 sam. 1. 8 3 6 eze. 24. 16 st●●temleg● , fle●tem non lego . ambros. grounds of contentment in our callings . 1 2 gen. 3 19. iob 5. 7. psal. 19. 5. 3 alleallings have their crosses : why . 4 5 specially in the calling of ministers . 1 2 3 4 grounds of contentment in the losse or want of riches . iohn 24. prov. 16. 8. act. 10. 135. 3 si non sunt a●●● cu● haber●t●r , non 〈◊〉 〈◊〉 cū a●i●teren tur . aug. 4 psal. 16. 6. grounds of contentment in the want or losse of pleasures . 1 3 e●cl . 2. 11. b●rnard . descriptió of worldly pleasure . 4 5 1 co● . 7. 29 , 30. 6 grounds of contentment in the want or losse of honours . 3 〈◊〉 1 co● . 1. 26 4 how to get the true honour . 1 sam. 2. 30 grounds of contentment in case of de●ormity . 1 〈◊〉 . 20 , 15 2 good ends for this deformity . 3 4 cant. 4. 7. 5 theodlib . 1 cap. 2. grounds of contentment in barrennes . 1 2 3 4 5 〈◊〉 . 22. 30. grounds of contentment in sicknesse . 1 the good uses of sicknesse . 1 2 3 4 5 6 o. comfort in lingring sicknesse . ans. 1. 2 3 4 5 esa. 53. 3. 6 6 why god suffereth sicknesse to linger long on his children . 1 2 3 4 5 grounds of content ment in the evils of old age . 1 iosh. 14. 10 2 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 3 priviledges of age . ioh 12. 12 esa. 3. 2. 4 comforts of age . 1 2 3 grounds of contentment in the approach and terrors of death . 〈◊〉 psal. 31. 15. 〈◊〉 tim. 1. 2 3 christ qua 〈◊〉 〈◊〉 for us . 〈◊〉 〈◊〉 . 15. 55 〈◊〉 vitam ●ors , ut à ●ita 〈◊〉 ●etu● mors , aug. sanctifies it : and takes us by it to himselfe . 3 the necessity of dying . with preparation the●eunto , what . si tantum de deferēd● morte satagitur , quā 〈◊〉 de au f●exda laborandum est ? aug. the utility of dying . 1 an end of all misery 4 wayes . mat. 24. 24. psal. 119. 19 heb. 11. 13. 2. a begin ning of heavenly happiness . ground● of contentmēt about the grave and last iudgement 1 2 hos. 13. 14. 4 confidēce in the last judgement , whence . 1 2 3 psal. 1. 5. 4 note . what in god may work us to contentment . 1 2 3 4 qui crea●te never a● , ordinare 〈◊〉 non novit ? aug. 5 rom. 8. 32. what in our selves may make us cont●ted 1 3 4 examples of holy mē perswade cōtentmēt . fortè in●pia ●rudiet copi● corrumpet . q●aeris tu copi●m corruptionis , cum necessaria fortasse sit in●pi● eruditionis . aug. whence godlinesse hath power make contented . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ ipsa s●is pollent opibus , ●il in diga nostri . lucret. arist. eth. nic. l. 1. c7 . senec. de tranq . animi . ●●trius de consol. philos. &c. heb. 9. 14. est. 5. 13. 2 2 pot. 1. 4. 3 〈◊〉 psal. 19. 10. prov. 3. 14 , 15. 5 6 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 tim 3. 16 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , phil. 4. 12 , 13. heb. 13. 5. qui fit , mea●as , &c. hor. ser. 1. sat . 1. inde●fi , ut ra●ò &c. ibid. iohn 2. 8. notes for div a64253e-16740 temporis ja●●ura da●●o●●ss●m● . plut. opportunities of good . 2 3 4 5 eccles 7. 2. 6 7 nunquam minùs sol●● quà● cum solus . 8 9 act. 16. 30. redeeming of time , what . psal. 90. 12. on which text these notes were delivered . nulla dies sine li●i●● . titu● vespasian . psal. 119. 137 , 148. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . apud plut. in ant. times preciousnesse , wherein . 1 psal. 63. 3. 2 3 mat. 6. 20. 4 5 gal. 6. 8. 6 luke 16. god alone teacheth , rightly to prize time . not nature . esa. 22. 13. psa. 30. 6. not sence . 2 cor. 3. 6. not experience . psal. 39. 12. eccles 9. 6. 12. 1. 1 application . 2 3 1 motives to be sparing of time . 2 3 4 5 v. stob. c. 98. 6 simonides . diu fuit , non din vixit damascen . 7 prevent theeves that steale away time . 1 2 1 pet. 1. 17. 3 fourefold admonition . 1 to young people . vt in minore corporis habitu potest homo esse persectus : sic et minori tem. poris modo esse vita perfecta . seaeca l. 2. epist. 93. 1 ioh. 2. 1● 2 to the aged . col. 1. 21. pet. 4. 3. 3. to the rich . luke 16. 9. 4. to the poore . exod. 16. 18. motives . 1. eccle. 9. 10. 2 ●cr . 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : 〈◊〉 tempore urato negotin . prov. ct. . 24. 25. 3 4 vnius certè diei in dolentia magnum lucrum est . psal. 95. 7. 5 note . 6 esa. 49. 8. 2 pet. 1. 14 , 15. notes for div a64253e-19340 connexion . object . answ. 1. the use of comparisons . 2 2 2 tim. 2. 3 3 4 what this entanglement is not . 1 2 3 4. what it is . 2 cor. 2. 16 2 cor. 4. 7. mat. 6. 24. doctr. good ministers are christs souldiers . in two respects . the warfare it selfe weapons . enemies . zech. 3. 1. 1 2 thess. 2. 7. 2 3 4 5 causes of warre . bellum benestū tur●i paci praeferendum est . demosth. 1 2 3 4 5 use . 1. ad agendum nati milites . cicero . dangerous warfare of ministers . 1. israel going into egypt had no enemies : but into canaan , never free . 2 2 cor. 10. 5 3 4 cowards delight more in plumes of feathers , then martiall armes 01 service . act. 20. 24. militi multa agenda , patienda plura . use 2. ministerial weapons to be put on . 1 courage . neh. 6 11. 2 counsell . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eurypid . why should good friends be set at variance ? discendo ac ducente deo flamm●m inter et ho●●es progredior . and then , dant tela locum flammaeque recedum . aeneas . 3 continence . tit. 1. 7 , 8. 4 conscience . tertul. apologet . cap. 9. use 3. all must joyne against the common enemy . divide , et impera . august . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . justin hist. 5. vse . 4. honor due o miniers , hreefold . use . 5. in re militari nunquam anar chia coleratur . plato de leg. 12. ioh. 21. 21. chrysost in col 2. 5. notes for div a64253e-21850 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, 1576-1632. 1653 approx. 304 kb of xml-encoded text transcribed from 38 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a64251 wing t569 estc r20311 12444288 ocm 12444288 62178 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. a64251) transcribed from: (early english books online ; image set 62178) images scanned from microfilm: (early english books, 1641-1700 ; 948:31) peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, 1576-1632. 73 p. printed for john bartlet ..., london : 1653. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -puritan authors. grace (theology) -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion peter his repentance . shewing , among other things , these two points for edification . i. what weakenes remaines in gods owne children , especially in times of triall and danger ; and so , what little cause they have to trust their hearts , or be confident of themselves , but get to be strong in the lord , and in the power of his might . ii. what is the power of gods grace and covenant , for renewing his children by repentance ; and so , what encouragement they have to return after every fall , and goe on in their course of watchfulnesse , humiliation , prayer , and magnifying of jesus christ. by dr. thomas taylor . rom . 11. 12. be not high minded , but fear . non proponitur tibi exemplum cadendi , sed si cecideris , resurgendi , ambros. in psal. 51. sit casus majorum , tremor minorum . london : printed for john bartlet , dwelling at the signe of the guilt cup neere st. austins gate , 1653. peters repentance . marke 14. 27. and jesus saith unto them , all ye shall be offended because of me this night : for it is written , i will smite the shepheard , and the sheepe shall be scattered . vers. 28. but after that i am risen , i will goe before you into galilee . ver. 29. but peter said unto him , although all shall be offended , yet will not i. ver. 30. and jesus said unto him , verily i say unto thee , that this day , even in this night , before the cocke crow twice , thou shalt denie me thrice . ver. 31. but he spake the more vehemently , if i should dye with thee , i will not denie thee in any wise . likewise also said they all . it hath beene said of old , that the patriarkes and holy men of god instructed the church as well when they erred and fell into sinne , as when they delivered wholsome and sound doctrine . which may be particularly instanced in the apostle peter , who in his two epistles hath left us very good instructions for our faith and obedience , and against deceivers : and in these passages of the gospell is propounded to us as a patterne of humane frailty in his fall , and of divine power in his rising and repentance ; both which instruct believers concerning the strength of corruptions remaining in them , concerning the weaknesse of their graces , their need of renewing faith and repentance , their need of humility , feare and watchfulnesse , the mercy of a pardoning god , what thankfulnesse they should returne for that mercy , and for the certainty of persevering in the estate of grace , though with many failings and hoblings in the way . but first in generall , concerning all the disciples ; we have here a prediction of their dispersion , ver . 27. all of them offended in him : together with a confirmation of it by a testimony of the prophet zacharie , the shepheard smitten , and the sheepe scattered , ver . 28. to which christ subjoynes a consolation , namely that he and they should have a joyfull meeting together againe after his resurrection ; with the place where , in galilee . particularly of peters fall ; first we have the occasion of it , that is , his rashnesse , saying once or twice , he would sticke to christ though all should leave him , ver . 29. then our saviours checke thereto , ver . 30. first admonishing him of his fall , thou shalt deny me : secondly , the determinate number of his fals , thrice : thirdly , the time , this day , even this night . fourthly , the signe he gives him , before the cocke crow twice . whereunto peter replyes more stifly , ver . 31. to dye with him rather then deny him . afterward , when this prediction is to be acted ; we have first the occasion of peters fall , partly in his going into the priests hall and warming himselfe by the fire , partly in the priests maids , who charged him with adhering to christ , ver . 66 , 67. secondly , his fall it selfe , ver . 68. whos 's particulars with the circumstances and aggravations , we shall meet in treating of the words . lastly , for his repentance ; we have first the time , then : secondly , the meanes , both externall , the crowing of the cocke , and christs looking backe upon peter ; and internall , peter remembred the words of our lord , and weighed them well : thirdly , the manner of his repentance , he went out and wept bitterly . in all which we shal finde usefull notes and instructions for the use of edifying , that we may avoyd the like falling into like dangers ; or , if we fall , we may at least recover all by the like repentance . and first of our saviours prediction . all yee shall be offended because of me this night , &c. ● he predicteth both their fall and rising , their sinne and his grace , that they might not despaire though their sinne were great ; but come againe by repentance , and take hold of his grace . note 1. how christ is a rocke of offence ; he saith not , you shall be offended by me , but in me . in my infirmity , humanity and base estate ; for christ was never a cause active of offence , never gave just cause ; but passively , an occasion of offence , as a rocke offends no man , but a blinde man fals and offends at the rocke ; not properly and actively , but accidentally and passively ; so christ offends none : but so many are the scandals about and concerning christ , as he pronounceth him blessed that is not offended in him . 1. some are offended at the basenesse of his birth ; is not this the carpinters sonne ? 2. at the place of his education ; can any good come out of galilee ? 3. at his doctrine ; these are hard sayings , who can beare them ? 4. at his miracles ; he casts out divels by belzebub . 5. at his conversation as too licentious , mat. 11. johns disciples fast , &c. a wine-bibber , glutton . 6. at his company ; he converseth with sinners , luke 5. 7. at his allegiance ; that he payes not tribute , mat. 17. 8. at his crosse and passion ; we preach christ crucified , a scandall to the jews . but what marvaile of all this , that scribes and pharisees , blinde guides , and blinde people led by them , take offence by christ , when even his disciples and all they take offence at his lowe estate and passion , immediately before warned by his own mouth ? but see how prone we are to offend our selves in christ ; say not as the jewes , had we lived in the dayes of our forefathers , we would not have slaine the prophets ; so , had we christ among us , we would not be offended ; for every one almost is offended in him : thus ▪ christ comes in the preaching of the word ; but that is a breach and foolishnesse , yet without this foolishnesse of preaching you shall never be saved ; thou wouldst have heard christ on earth hadst thou lived ; no ; he that heareth you , heareth me ; and contrary . whatsoever christ speakes , thou wouldest not be offended ; but nothing the minister speakes but offends thee . if christ should bid thee leave thy usury , thou wouldst not be offended at him . if his minister in his name bid thee , it offends thee . if christ should say to thee , sweare not at all , loue your enemies , in giving honour go one before another , redeem the time , play it not away , put off vaine fashi●● in apparell , &c. you would not be offended . but he hath said it , and his preachers cannot speake it after him , but thou art offended . if christ should bid thee take up his crosse and follow him , thou sayest thou wouldst not be offended ; but the crosse of the gospell so offende thee , thou wilt rather part with the gospell then suffer a word of disgrace for thy profession ; is not this to be offended at christ ? christ comes in his servants that hold forth the word of life by holy profession , and expresse the vertues of christ , and abstain from the evils of the world ; thou abhorrest them , canst not abide them , a packe of dissemblers ; thou wouldst be an enemy to christ and his apostles . note 2. marvaile not that the most of the world be offended at christ this day ; if the apostles could be so offended at his very person , how much more the world at his profession ? as in the dayes of the jewes , isay 8. 18. behold , i and the children thou hast given me , are as signes and wonders in israel . christs owne disciples who were mirrours in the world , were counted monsters in the world ; and those that lived as angels , were as gazing stocks to men and angels , 1 cor. 4. 9. the holy religion of christ was once everywhere counted as heresie , acts 28. 22. so is it among christians ; but shall we count it puritanisme , which is a vile heresie ? or is the doctrin which we preach and you professe a sect ? if it be a sect , better be no man then not of this sect. note 3. comfort to godly preachers and professors of religion ; if the world be offended in them , it was so in their head before them . and the servant is no better ; and they are offended in them that would be offended in christ himselfe ; be content as christ ; and for no other cause in them then that in christ , and the light being the same , if it offended in the head , it will in the members ; christs doctrine tended to mortification , and crossed wicked mens lusts ; if thine doe so , as the world was offended in him , so will it in thee . christs life was holy and innocent , and actually reproved the corruptions of the world , and this was another cause of offence . if thy life doe so , all loose persons , teachers or others will be offended in thee ; christs ministry was powerfull against sinne , not as the scribes , but with authority ; this was an eye-sore to blinde guides . if thine be so , then it will be an offence and pricke in the eyes of numbers . christs whole course was so gracious , so profitable , as god testified with him everywhere that he was with him ; here was a matter of envie : if god testifie with thee , envious men will testifie against thee ; for if we let him alone , all men will beleeve in him . note 4. let our care be , that the world may not justly be offended by us ; and if in us , it was our lords case , and our comfort shall be , men are not so much offended in us , as in christ in us . christ never offended any man , yet what loads of slanders carried he to sanctifie ours ? quest. how should a christian subject to offence carry himselfe , to stop the mouthes of wicked men , when nothing he doth never so carefully and justly , but is traduced , himselfe slandered , wronged , abused ? surely thus we must resolve : 1. that innocency , wisdome , goodnesse , will not free us against the worlds malice , no not if it were equall with christs , no more then it did with him ; but before gods tribunall and equall hearing of men . 2. that dogs will bark at strangers , though they neither make nor meddle with them ; and a wise traveller ( shall make himselfe worke enough to stop every dogges barke ) will goe on his way , and esteeme it as the barke of dogges . 3. labour to give no offence ; and if christ in thee offend any , let them stumble and fall ; for to this they were appointed . note 5. a r●● for the choice of our religion , or the triall of it . christian religion is a generall offence to the wicked , as christ the subject of it ; most of the world are offended with it , as christ himselfe was left of followers , friends , disciples , kinsfolkes ; and ever suspect that way the most walke in , that is the broad way ; the greater part still is against the better part . few shall be saved , few beleeve , few finde the narrow way ; christ hath but a few disciples , and they for a time offended in him too . dislike not that religion which hath but a few ; a few haire braind fellowes onely run to sermons , and are so precise , say some . but choose thou the broad way at thy perill , and esteeme thy religion as the papist his , by multitudes . good men must choose theirs by truth , and that is a deare commodity in the hands of a few ; and you must make this your wisdome to goe rather by the guide of a few that have their eyes to see their way , then of multitudes that are blinde and discerne nothing . for it is written , i will smite the shepheard , and the sheepe shall be scattered . confirmation of the former prediction , by a testimony of zachary 13. 7. christ gives here a twofold reason of the disciples scandall . 1. it was foretold ; the prediction must be accomplished . 2. because the shepheard was to be smitten ▪ they as sheepe must be scattered . the scope of which place is , to prove christ the true pastor of the flocke , even by his smiting and abasement ; and so most aptly alledged that the disciples might have matter of strength and comfort thence where they stumbled and offended themselves . how different divine conclusions are from humane , and how contrary gods spirit is from mans in drawing conclusions ! humane reason saith thus , christ is smitten , and therefore he is not to be longer followed as a guide : the disciples themselves fall off from him ; but divine reason concludes cleane contrary ; christ is smitten , and therefore is the shepheard to whom the sheepe ought to cleave and not scatter themselves ; so isaiah 53. 4. because he was smitten of god and humbled , proves him to be our messiah and redeemer . reason saith , that is not the true religion which is so opposed and contradicted by jewes , turkes , papists , held but by an handfull of men ; the spirit saith , that is true christianity which is so resisted ; never was the sun so beset with darke clouds as truth with oppositions . as therefore that christ is the true messiah , because he is a signe of contradiction , whom now herod seekes to kill , the scribes and pharises are deadly enemies unto : so is that true christianity , which the world opposeth . humane reason saith , that cannot be the true way which so few walke in ; can so many ages , so many great persons be so deceived ? the spirit faith , therefore it is the right way , because so few finde it ; not many great ones , wise , learned , &c. as not many , but a few meane fisher-men followed christ himselfe . reason saith , they cannot be deare to god , who are so afflicted and smitten ; the spirit from thence concludes them sons of god , heb. 12 , 6 , 7. vse 1. vnsafe therefore it is to follow our reason for our guide in divine things ; no , be ordered by the word and rules , of religion . 2. and we learne to deny our selves which is the first lesson in christianity , mat. 16 , 24. i will smite the shepherd . who is the shepherd ? christ himself , iohn 10. i am the good shepherd . christ hath as many names as benefits . 1. he redeemed us , and thence called the redeemer of israel . 2. he rules us by his spirit and grace , and thence called the king of the church . 3. he feeds us , and called thence the bread of life . 4. he refresheth us , and thence called the water of life . 5. he enlightneth us , and thence called the light of the world. iohn 8. 12. 6. he eternally appeaseth the father , so called our high priest , and here our shepherd . quest. why ? answ. because promised , ezek. 34. 23. i will set up one shepherd over them , and he shall feed them , and accordingly performed all , offices of a good shepherd . so here called a shepherd , a name of great love and sweetnesse . 1. as descending of ancient patriarks who were shepherds , and they types of him , abel , jacob , david , moses . 2. he knows his sheepe , and markes them for his owne . iohn 10. 3. 14. and god sets his seale on them , 2 tim. 21. 19. knows them by name , as cyrus his souldiers . 3. he feeds their soules and bodyes in greene pastures , psal. 23. and drives them to the sweet streames and waters of comfort , by the paths of grace and righteousnesse . 4. defends them from the wolfe and enemies , being timorous , simple , weake , shiftlesse creatures , to flye , resist , or save themselves ; as david met the lyon and beare , and slew them , and saved the sheepe , 1 sam. 17. 34. so this shepherd goes on to meet the adversaries , and to give his life for the sheepe . oh wonderfull love , and accordingly to be much magnified ! this good sheepherd watcheth over his flocke with his eye never absent day nor night , sleepeth not by night as other shepherds , but keepeth our bones , psal. 34. 20. numbers the haires , mat. 10. 30. observeth enemies and turneth them back , psal. 56 9. one sheep may forget another , as the butler did joseph , but christ cannot forget any of his flocke . 5. nourisheth the young and tender lambes , isa. 40. 11. breakes not bruised reedes , suffereth not his to be tempted above their strength . seekes them straying , rejoyceth in finding , as in the parable of the lost sheep ; seekes and saves them that are lost , cures the diseased ; if the diseased be contagious , removes it till it be cured , washeth them in the streames of his blood , and every way saveth . 7. he bringeth them to the fold 1. of grace . 2. of glory . so of christs title . 2. this shepherd must be smitten ; namely , with ignominy , reproach , grievous strokes , death and the sword ; so in zachary , sword , arise and smite , &c. quest. what had he deserved ? answ. he was fellow of the lord , not onely in familiarity of grace , but conformity of nature ; for none can be gods fellow which is not of the same nature ; what fellowship betweene abhorring natures ? therefore he was more pure then the sun , and no spot in him from top to toe , but all perfection of grace ; he was not therefore smitten for his own sake , but ours ; so isa. 53. 5. he was wounded for our transgressions . 3. who smit him ? i will smite him . object . the original in zachary saith ; sword smile , and rise upon the shepherd . sol. the evangelist or our saviour respecting sense rather then words , thus changeth them . 2. the prophet speaketh prophetically , allegorically , obscurely , in a compared sense . but now the accomplishment of a prophecy being the best expositor , he spe●ks according to the accomplishment plainly and without obscurity . 3. in both phrases nothing else is signifyed but that all that trouble and persecution of jesus christ was moved according to the will and counsell of god , as act. 4. 28. herod and pilate met to doe whatsoever thy hand and counsell determined : the prophet in the commandement to the sword expresseth the counsell of god ; the evangelist the hand of god in the death of christ. object . but he was smitten by the high priests and jewes who slue him . answ. the hand and action of god was in it latent , the actions of the instruments were apparent , gods hand was secret and hid to them , and therefore they sinned highly in bringing gods purpose to passe . object . that god had a counsell ordaining and permitting this sin we grant ; but that he had a hand in the sin , is hard to say . answ. saint luke addeth also , that god had a hand in this action , but more improperly then counsell ; for this hand wrought not with them in the sin , but moderated , guided , restrained and over-ruled the sin to his glory and christs advancement . vse 1. in that christ is the shepherd , comfort our selves in his 1. love. 2. care. 1. love ; more love is included in this word shepherd , then if he should call himselfe our father , brother , kinsman ; the good shepherd gives his life for his sheepe , which every father and brother will not doe . 2. care ; the sheep need care for nothing but the shepherds presence , psal. 23. the lord is my shepherd , i shall want nothing ; that is , nothing that is needfull and good ; jacob was a carefull shepherd as any was , yet lost some sheepe ; some lost , some stolne , some torne , gen. 31. 39 , 40. but the care of this shepherd is such as he loseth none whom he hath chosen . iob. 17. 12. moses was a carefull shepherd of gods people , but sometimes weary , sometimes grudged at the great burden and charge , numb . 11. 11. but christ was obedient even unto the death . vse 2. in that christ was smitten with the sword ; learne patience in all afflictions and crosses , ordinary and extraordinary , heb. 12. 2. run with patience the race before us looking at jesus . are we smitten with tongues of men , swords of men ? so was the greene tree ; the dry may be contented . 1. he suffered for no necessity or desert , but by voluntary humility ; we deserve even fiery tryals . 2. he not for his cause , but ours , and shall not we for his ? 3. he despised the shame , and why should not we doe so ? 4. the end of his crosse was the exaltation at gods right hand , and we expect the same end . vse 3. of admonition ; in that he was smitten for us , see it affect us with sorrow that we by sin drew out the sword against christ ; oh that we could cry out of our selves and sins , who brought gods companion , and as the apostle saith , one who thought it no robbery to be equall with god , to abase himself as a servant , as a sinner , to be smitten and suffer death as a malefactor , phil. 2. 6. how should it humble us ? looke on him whom we have smitten and mourn . againe we should stir up our selves to thankefulnesse , that he who was gods companion in grace and nature , would be content to be smitten for us , that by his stripes he would heale us ; had the stroke for the least sinne light upon our selves , it could not be but eternally mortal ; now he having put himselfe betweene the blow of gods sword and us who had deserved the deadly blow , to him belongs all the praise of our peace and freedome ; if a man should keep a blow off us with the losse of his life , we would be sorry and thankfull for such a friend ; nay if losse of a limbe , &c. againe , was christ the shepherd smitten , who was equall with god , and that by god ? see that all are not hated of god , who are smitten of god ; never was there such an object of gods love , all creatures were not capable of that love which his father poured upon him ; yet he was smitten with temptation , persecution , and all kindes of affliction to sanctifie all kindes unto us , and not spared to the death . let none say he is cast out of favour because of afflictions , never any so smittenas christ , never any so deare to god. againe , note who they be that are most smitten by the world in the world ; even those that are likest unto god , and most conformable unto jesus christ. if christ had not been gods companion , he had escaped better ; so acquaintance with god brings many a blow from the world ; if thou wilt converse with the world which knows neither him , nor thee , he hath rods in water to lash thee as a w●nderer or stranger . what marvaile is it that godly pastors whose lives and doctrine come nearest unto this chiefe sheepherd , be most smitten in the world ? if jeremy be lying in the dungeon ; if herod smite james with the sword , and take peter , and vex others ; if the whole rout of drunkards , usurers , and bench companions say , come and let us smite this jeremy with the tongue , let us slander him towne and country , we dare not with our hands , but our tongues are our owne , say lewd fellowes , who can controll us ? let us say to our preacher that he never did or thought of , somewhat will sticke , if we can doe it boldly enough , and with faces of brasse ; for even thus was our lord and chiefe shepherd smitten , who saith they layd to my charge things i never knew ; so may we , so may i. though christ was smitten it was not by chance , fortune , or altogether by malice of wicked men , but all by the counsel and decree of god , comfort thy self . 1. it is gods hand , not so heavy as divels or wicked mens , iohn 19. 10. nor shal alwayes lie on thee , nor so long as they would , psal. 125. 3. 2. as in christs smiting , god is now executing by evill men some of his good purposes towards thee ; all workes for good . 3. he suffers them to try and exercise thee for a time , as christ ; but not his councell onely is in it , but his hand to moderate it , that they cannot doe what they will , but what he will. and the sheepe shall be scattered . ] the effect or consequent of the shepherds smiting . 1. who be these sheep , ezek. 34. 10. 2. how they are scattered . these sheepe be the disciples and faithfull believers in the name of christ , under the rule , care and custody of the chiefe shepherd . 1. the church is the great sheepfold , iohn 10. 16. for out of the church is no salvation ; the fold is a defence for sheepe ; and because the members of the church live in concord and peace as sheepe , not as lyons , wolves , tygars , &c. the marke of christs sheep is love , john. 13. 13. every christian resembles this creature in the text : 1. simple , foolish , subject to stay and to be scattered ; yea quite lost without the care of the shepherd , isa. 55. 6. seeke the lord while he may be found ; so are the faithfull , not onely before conversion , 1 pet. 2. 11. i beseech you as pilgrims , wherein the whole life is but a straying from god ; but even after never so little left of the shepherd , as noah , lot , david , hezekiah , and here all the apostles ; and can never returne without the shepherds call , partly in the word as nathan to david , partly by corrections , which are as the shepherds dog to fetch us in , as josephs brethren . 2. beset with all manner of enemies , dogs , wolves , lyons , foxes , and destitute in it selfe of all meanes of safety , without speed , courage , and natural weapons ( as other creatures are armed with ) to resist so many adversaries , so as their whole safety is in the presence and care of the shepherd . so the members of christ beset with tyrants , hereticks , hypocrites , seducers , false brethren , and cannot put back violence with violence ; their safety and defence lies not as many beasts , in their hornes , hoofes , nayles or teeth ; they are onely armed with the mercy and care of the shepherd , without whom they are sure to be a dayly prey to the divell , the roaring lyon and his instruments . 3. harmelesse , patient , beare all wrongs , offer none , lose the fleece , their lives , with meeknesse , without strugling . thus christians resemble the shepherd himselfe , he bare all wrongs , he never did wrong , he was led as a sheepe to the slaughter , and before the shearer opened not his mouth ; and his members must receive a second wrong , rather then revenge a former , and still possesse their soules in patience . vse . 4. acknowledge our selves after grace received silly sheepe , most easie to stray away and become a prey to all the ravenous beasts of the field ; take notice of our wandring and straying disposition , resembled in the parable of the lost sheep , luke 15. that unlesse the good shepherd leave the ninety and nine to seek us up we never come back . let this 1. make us depend on the shepherd . 2. be more watchfull . 3. pray that he would seeke us out of our wandrings and reduce us . psal. 119. 176. i am as a wandering sheep , oh seeke thy servant . vse . 2. imitate sheep in sundry christian vertues . though they be easie to stray , yet being strayed they be easily reduced whither the shepherd will without resistance and trouble ; so gods sheep having broke out into some sin , sometimes a small check of conscience , sometimes a light affliction , sometimes a word of threatning or reprehension in the ministry will bring them on their knees and humble them , when as all gods plagues will not subdue the hard heart of wicked pharaoh not reduced with ten plagues , therein like the leviathan . job 41. 15. sheep know their shepherd and no man else ; they know his voice or whistle and no man else . we must know our shepherd in his person , in his offices , and esteeme to know nothing but jesus christ , and him crucified ; we must know no man else for pardon of our sin , for merit of righteousnesse , for intercession or obtaining salvation , but onely jesus christ. vera gloria , jer. 9. 24. the right glorying . vita aeterna , iohn 17. 3. this is eternal life . we must know and acknowledge no voyce but his , no word but his , no unwritten traditions , no determination of popes , councels , fathers , but his scriptures a perfect guide , gal. 1. 8 , 9. if any man or angel bring another word , hold him accursed . 3 sheep presently heare the voyce of the shepherd , john. 10. 27. my sheepe hear my voyce , not the voyce of satan calling from light to darkenesse , not of antichrist calling to traditions and superstitions ; but christs voyce . 1. externall exhortationin the ministry . 2. internal inspirations , by the motions of his spirit not quenched . 3. bountifull largition ; christ speakes in his mercies , inviting to repentance , rom. 2. 4. 4. corporal flagellation ; his hand is his voyce , and cals to humiliation and conversion . a good christian heares all this ; heare the rod , and who appointed it , mic. 6. 9. 4. sheepe follow their shepherd ; so the sheep of christ obey him ; a fruit of hearing ; and bring in abundant fruits of obedience , abounding in good workes . nothing but profitable in sheepe , fleece , flesh , encrease , profitable in life and death , they be nowhere but enrich the ground . thus did the shepherd , and thus must we . so of the sheepe . secondly , how the sheepe shall be scattered . ] our saviour expresseth it , ioh. 16. 32. behold , the houre commeth , yea is now come , that ye shall be scattered , every one to his owne , and leave me alone . i shall be this night smitten with reproach , ignomy , and the sharpest sword of god and men , even to the death ; and now whereas soundnesse of faith would make you cleave unto me in life and death , you shall forsake me ; some of you shall deny and forsweare me , and all flye from me , and be scattered every one his way , as if you were deceived and deluded in me ; yea , every one of you shall shift for his owne safety , and fall both from me , and one from another , as sheepe are dispersed and scattered , when the shepherd is slaine and taken from them . and how this prediction was accomplished , see mat. 26. 56. then all the disciples forsooke him and fled , so soone as he was in his enemies hands ; and not onely they but other disciples and followers of christ , as the two disciples that were going to emaus , whose faith was so shaken , as they say , we thought this should be he that should redeeme israel , and this is the third day : but now they began to be of another minde . quest. why were the disciples thus scattered ? answ. 1. in themselves ; carnall and excessive feare of themselves , who were yet weake , and had not received the spirit to strengthen them as afterward ; they had not cast the costs of their profession , nor accounted sufficiently the expence of this building , as their master had long before exhorted them . ans. 2. god in his wisdome would have christ left of all his disciples , because he was to be knowne to tread the wine-presse of gods wrath alone , without partner or fellow ; none must share in the action , or in the glory . ans. 3. thus it behoved the scripture to be fulfilled , in regard of christ himselfe , who voluntarily undertaking the grievous burthen of our sinne , must be forsaken of god , and all other creatures , and comforts for the time ; for so we had justly deserved , and he must be left alone and comfortlesse . ans. 4. to teach us , that all the safety and comfort of the strongest christians , were they as neere to christ as his deare disciples , is in their relation and dependance on the chiefe shepherd ; for without christ , the shepherd of soules , we lie dispersed , ungathered , and in a forlorne estate : if he withdraw himselfe never so little , as great beleevers as the disciples flye away from him , and never come to him till he come to them . vse 1. are the disciples scattered when christ is persecuted and smitten ? what marvaile if hypocrites be quite blowne away from their profession by perecution , who onely as chaffe cleave to the wheat ? if the godly be scattered for a time from christ and from themselves , as here the disciples , what marvaile if hypocrites be scattered from both ? if ●ffliction for christ shake the faith of so great apostles , no marvaile if it quite overturne such as be uns●tled and ungrounded . this is one of the ends of affliction for the gospell , to try them that are sound ; for as the faire season of the spring sets and ripens fruits , so the winds and boysterous blasts of autumn makes them fall off . we may not therefore stumble when we see great professors fall off in trials ; for some believe but for a time , luke 8. 13. and so of some 1 john 2. 19. that they went out from us , because they were not of us . vse 2. let no man presume of his owne strength to stand in triall , nor be too confident in another in tryall . little knowes a man , nor will beleeve the deceit and hollownesse of his owne heart ; hazael will not beleeve he can prove such a dogge , and so vile as the prophet speaks of . little knowes many a man , who now continues wel-affected to sound preaching , how soone they should finde their inner disposition and outward too changed , if outward occasions were changed but a little . so a man would have promised as much as any of the disciples of christ , as any in the world ; nay , the disciples would not beleeve christ telling them how cowardly they should leave him ; they thought themselves wronged , as their answer shewes ; yet how should a man have bin deceived in them ? how were they deceived in themselves , who immediately after our lord had forewarned them , fall into this their weaknesse ? vse 3. arme our selves well against tryall ; it was nothing for the disciples to sticke to christ while in peace ; and we now while christ is with us easily hold up the head ; but when christ is smitten then is the tryall ; sound love to christ is tryed by continuing with him in temptation . sound love to the word , preachers and professours is that which hath endured triall ; as that is sound gold which hath passed the fire ; good ground is knowne by enduring . arme we therefore our selves with resolution , that we must suffer ; that the shepherd shall be smitten , and yet goe on : so with sense of our owne impotency to stand with watching and prayer , that we enter not into temptation : also with sound love of christ and christian religion ; or else if the pastor be smitten , thou shalt be scattered . vse 4. if godly ministers or professors in time of trouble be left , and those that seemed to depend on them , to affect them for the best things , fall to the stronger side , it was our lords case , we must be patient and contented ; elias persecuted by jezabel , was left alone ; paul himselfe for christ in his bands , had none to assist him ( 2 tim. 4. 16. ) or stand with him : it is no new case , that faithfull pastors especially should be conformable to the chiefe shepherd ; all times of persecution did ever confirme this truth , that the pastor was no sooner smitten , then the sheepe were scattered from him . but let it comfort ministers , as christ , i am not alone , but my father is with me . vse 5. if the disciples be scattered in dayes of trouble , let us know the day of our peace , our season , the time of our visitation ; frequent holy assemblies , get hold of christ , encrease of faith , grow in wisdome , enjoy our season , our sun , our summer , our seed time ; not knowing our day forfeits it ; worke while we may , doe in our peace what we would , but cannot if triall come . ver. 28. but after i am risen . ] now followes christs consolation . wherein note difference betweene law and gospell ; the law pronounceth heavie things , and there resteth . but the gospell still after heavie newes , ends with good tydings ; the law throwes downe a man , and there leaves him ; the gospell raiseth the humbled : you shall be scattered , but i will come againe . mat. 16. 21. i must goe up to jerusalem to suffer : heavie tydings ; peter disswades him ; but i will rise againe the third day ; there is gospell indeed . so to the church ; you shall be hated of all men for my names sake ; sad tydings ; but if you continue to the end , ye shall be saved , mat. 10. 23. you must take up the crosse and follow christ , but i will give refreshing to your soules , iohn . 16. 33. in the worl● ye shall have affliction , but be of good comfort . vse . 1. lay hold upon the gospel , and sow in never so many teares , thou shalt reap in joy . vse . 2. accept the condition of the gospel , be content to begin with the crosse , be weary laden , lay a good foundation in repentance , mortification , godly sorrow ; on this condition attaine the crowne of refreshing , and entrance into the kingdome by many afflictions , act. 14. 22. if we suffer , we shall raign ; all true joy is fetched out of sorrow ; blessed are the mourners . vse 3. let papists sticke to the comfort of the law , they shall never hear a good word from christ. let prophane persons shun the heavinesse of the gospel they shall never have joy ; christ wipes away no teares where none be shed ; he that will not be a weary needs no refreshing . this by the way . ver. 28. but after i am risen i will goe before you into galilee . such a promise as was never heard off before , and without exception , that a dead man should rise within few dayes , and promise so to do . having spoken of christs admonitions ; now of consolation where the lord sustaines them with many grounds of comfort . 1. that there shall be a certaine end of this evill ready to swallow them up . 2. there shall be a short end after a few dayes , three or four . 3. there shall be a happy end ; for , 1. christ shall rise again from the dead with power and glory . 2. whereas they are run from him , he will come to them againe . 3. though they have left their shepherd , yet he will become their shepherd againe , and goe before them , and guide them as a shepherd goes before his sheep . for their full confirmation , he declares both the time and place where he will , and when he will meet them ; in galilee a place fit for their estate ; for it signifyeth dispersing or scattering ; the sea of galilee forty miles from jerusalem . quest. why in galilee ? answ. 1. that they may more surely enjoy one another without feare of the jewes , and instruct them in the kingdome of christ. 2. because christ had more disciples and favorites in galilee to whom he would familiarly offer himselfe , and manifest his resurrection , then in judea . 3. themselves were of galilee , he would bring them backe were he found them . 4. they must follow their calling till christ came , and for the time before they can get into galilee , he will be there before them , expecting them ; note here . note . 1. the wonderfull lenity and meeknesse of jesus christ ; he was going to dye for his disciples , they fly from him , and doubt the truth of his whole proceedings , his person , his doctrine , his miracles , sufferings , the event of all his course . he now doth not sharpely rebuke them for their infidelity , inconstancy and ●emerity after so long being with him , but uses them gently , and with great and loving affection ( as the titles of shepherd and sheep import ) not only forewarneth them of their danger , but furnisheth them with grounds of comfort , and promiseth them most loving and kind entreaty even after their flight , as if they had never forsaken him . vse a rule to carry our selves toward brethren that faile ; let them be restored by the spirit of meeknesse ; yea if the offence concerne our selves , wherein we are hottest , to be most coole and calme ; christ casts not off for ever , no more must we breake affection , but imitate him with all moderation . note 2. christ never with-draws himselfe from his members , but he leaves some comfort behind him , something to bring them in love with him , or to stay them in his absence , or to make them desire and seeke after him againe ; yea , something instead of his presence or promise , iohn . 14. having told his disciples he must goe away and leave them ; yet ver . 18. he promiseth not to leave them comfortlesse ; for he will send the comforter to supply his absence ; and still , god ordinarily takes not away one mercy but he gives another ; as christ here removes his personal presence , but supplyes it with a double blessing . 1. protection of their persons in his absence . 2. promise of his presence to rest their faith on in the meane time , cant. 5. the church would not open unto christ when christ called ; he goes away in displeasure at her unkind answer , but he left behind him drops of myrth , some sweet worke of the spirit that made her spirit yearn within her , which wrought compunction for her offence and quickned her to seeke him , ver . 25. his desertions are never totall . vse which may comfort poore souls affected in sense of christs absence ; feelest thou a want of christs presence ? he hath left some pledge behind him , and he is perhaps nearer then thou thinkest . 1. he hath given thee a promise , he will not leave thee long . 2. he hath given the spirit which hath wrought some grace of trembling for offending him ; some grace of fainting and longing after him ; some grace of seeking him , as him whom thy soule loveth ; some grace of prayer , breathing , earnest and inward desires , not satiate without him , some grace of fortitud , sustaining the heart for the present , and enabling to undergoe many troubles for his sake , yet abiding and waiting for him ; this sweet hunger and thirst shall be satisfyed , mat. 5. 6. note . 3. that christ will shortly come againe after his smiting , within a very few dayes ; learne that as christs desertions are not totall , so neither sinall ; christ never goes away but he will see us againe , iohn . 16. 22. 1. his displeasure is but for a moment . 2. finall desertion were above their strength , and so against his promise . 3. it will not onely endanger the faith of the elect , but quite destroy it , which is impossible ; against all the gates of hell it is their victory . 4. vnion betweene christ and the christian admits no finall desertion ; a fruit of it is in john 17. 24. to be where christ is and see his glory . 5. the covenant is everlasting , not to depart , but do us good , jer. 32. 40. he marries us for ever in mercyes , hos. 2. 12. and is a perpetual covenant , not onely on gods part as papists say ; but on our part also who will never breake finally with god , because of his feare put in our hearts , never to depart from him , jer. 31. 41. vse . now , as christ would confirme the faith and confidence of the disciples by setting before them a certaine end of the tryall ; so let us confirme our selves with these words ; if the lord seeme to absent himselfe , he will not doe it for ever ; his mercy cannot come to an utter end , his mercyes are as the ocean which hath no eb but a flow again ; sometimes he stands off the longer , because his children stand off with him , and the case seemes desperate , as abraham for a sonne , but he will come at length to abraham in the mount , but not till the third day ; to jonas in the third day ; christ may lie in the grave till the case seeme desperate , but riseth the third day , and appeareth to all the disciples save thomas the same day , iohn 20. he more glorifies himselfe in his long absence then presence , iohn 11. 6. note . 4. note againe , how jesus christ prevents us with his grace , he promiseth the disciples , that before they can get to galilee , after they have kept the feast at jerusalem , he would be there before them . the shepherd smitten will returne to the dispersed sheep , he will gather them againe , and he will be found of them in galilee , the place of dispersion . he saith not , they shall come to him , but they shall goe into galile ▪ and there he will finde them : surely , we never come to him , unlesse he come to us first ; he must come to the disciples themselves , or they cannot come to him , much lesse we . note 5. christ here both strengthens them in the article of his resurrection , and tels them the end of his resurrection , which is , to goe before them ; he will not onely rise againe , but for this purpose , to be their guide and leader , and to take them againe as companions with him , as if they had never sinned against him . how this was performed , see mat. 28. 7. the angels tell the women ; arise ; goe tell his disciples , he is risen ; behold , be goeth before you into galilee , and marke 16. 7. as he said unto you , &c. as christ at first found them , and began to be their guide and leader into galilee ; so now , after his resurrection he would manifest himselfe an eternall shepherd . vse . and this was their happinesse and ours , purchased by his eternall resurrection ; that we have an high priest immortall , and higher then the heavens . they sled into galilee to avoyd danger from their persons , but he findes them there . they goe thither because their master was dead , and betake them to their old callings againe . but their lord findes them againe at the sea of galilee , and makes them 〈◊〉 fishers of men , furnishing them with power from on high , above all they could have expected . christ raised , gives gifts unto men ; his death merits them , his resurrection applies them ; as a great king gives great gifts on the day of his coronation ; so christ. let us follow so worthy a guide in faith and obedien●e , who rose from death to be our guide to eternall life . we proceed . verse 29. and peter said unto him , though all men should be offended , yet would not i. here we have an instance ( as many elsewhere ) of peters temerity and rashnesse , not well considering his weaknesse , and what spirit he was of . for this holy disciple bewrayeth great infirmity , in arrogating much above that was in him . 1. he directly contradicteth his lord , who said , all yee ; peter saith no , not all , he will not ; not this night ; no , never . 2. beleeves not the oracle of the prophet zacharie , but would shi●t it off with pompe of words , not as concerning him ; he was none of the sheepe that should be scattered , though the pastor was smitten . 3. he presumes too much upon his owne strength , and of that which is out of his owne power , never mentioning or including the helpe and strength of god , by whom alone he should be enabled to stand ; he neither considered his owne frailty , which will overthrow him , nor yet the power of god which should sustaine and uphold him . 4. he prefers himselfe too too vain-gloriously above all men ; as if all men were weake to peter ; and peter the onely champion ; if all men should deny thee , i would not ; stronger in conceit then all the apostles . 5. he is bold , hardy and vainely confident in a thing to come , in which he had never tryed his strength ; he knew his present affection , he will take no notice of his future perill ; nay , he disclaimes and almost scornes the danger , now when he is next to it , and even falling into it , and the difficulty expressed john 13. 37. cannot i follow thee now ? i will give my life for thee ; i will be so far from denying thee , that i will confesse thee to the death ; perils , dangers , feares , or death it selfe shall not seperate me from thee . alas man ! thou that canst not follow christ , canst thou goe before him ? object . but peter had a promise , mat. 16. 18. that the gates of hell should not prevaile against his faith ; might not he be bold in this promise ? answ. 1. promises of god make no man presume , but stir up watchfulnesse and excite to prayer , which peter should have done , being admonished of our lord. 2. though his faith lwas not quite to be shaken and extinct , yet he might for a time be so foyled as might bring him shame and sorrow enough . 3. he had promised indeed before this the spirit of fortitude and strength ; but peter anticipates the time ; they were to be endued with virtue from above , but not till after the resurrection , which was no priviledge but that in the meane time they might fall dangerously . 4. no promise could crosse the word of the prophet , and christ himself now applying it to the present occasion , which ought to have bin believed . objec . but might not peter be bold of victory , standing in so good a cause ? must christians stand doubtfull and in suspense alwayes of their standing ? answ. 1. peter must not be bold against so expresse a word of christ. ans. 2. no christian boldnesse may make a man confident in himselfe , and neglect prayer to god ; that is a blame-worthy boldnesse for a souldier to run into the fight without his weapons , or against the word of his captaine . ans. 3. he should have considered the infirmity of his faith , which yet was weake and suspected , if not for the truth yet strength of it , not knowing the strength of the imminent temptation . ans. 4. he should have considered that the strength of faith of the saints hath bin shaken in temptation , as abraham , paul , david , and why not he ? objec . christians are to come with courage to the battaile , assured of victory . ans. 1. but by his strength that hath loved us , rom. 8. 37. 2. with the best diligence in using the means which peter layes off , faith. prayer . watchfulnes . 3. with mixing faith and feare together ; certainly beleeving the promise of god , but fearing and suspecting our own weaknesse ; so phil. 2. 11 , 12. worke out your salvation with feare and trembling ; there is feare : for it is god that workes the will and deed ; there is faith : the temper of faith and feare upholds us in the triall , when our eye is cast both on our weaknesse and gods strength . objec . but gods children are as bold as lyons , prov. 28. 1. answ. 1. there is boldnesse of flesh. faith. 2. boldnesse in the strength of god and love of our father , not of our strength and love of him ; peter presumed to stand because of the love christ. 3. a boldnesse upon the assured promises of god and infinite merits of christ , foyling both carnal feare and presumption ; peters boldnesse was not with the word , but against it . 4. boldnesse not suffering to feare damnation , but to extinguish the feare of transgression . 5. a boldnesse banishing feare to fall away into perdition , but not the feare of falling into finne and offence of god , which his owne children are often too bold in . note . the vaine presumption of mans heart ; in peter see our selves ; our nature is as confident ; we thinke if all should flye from faith and religion , sure we would not . but were the sword shaken a little , and the scepter swayed but a little another way , many would see their mould and temper ; they that now spit at the name of the hatefull idoll of the masse , would easily conceive it a better religion , and we should not want some catholike moderators who would say , these two religions with a little yeelding each side , might be brought into one . we are as strong before the battle as peter , and when danger seemes farther off ; whereas the sight of one adversary would make a whole army of us run away , as i●rael at the sight of goliah . but peter should have remembred , and so should we , the answer of the king of israel to benhadad , 1 king. 20. 11. let not him that putteth on his armour boast as he that puts it off . let us not crow before the victory . we are ready to promise our selves successe and events as he was , which are out of our power ; he might promise and purpose watchfulnesse ; endeavour , strive against this temptation , which was all he could doe ; but to promise of the event and issue , was not his part nor to dispose of . we can as easily promise to our selves , above that god hath promised , as he ; nay , against the word of god , as he , that we shall be safe and stand , and conceive some singular prerogative or strength in our selves , while yet we forget to use meanes to grow in knowledge , awaken our faith , provoke our watchfulnesse ; we can be as proud and bragging in our speech as he was , forgetting modesty and humanity , promising mountaines ; and should our actions swell to our words , we would doe wonders ; but away with these brags , and learne to speak humbly , warily and modestly , as knowing what befell this apostle . vse . beware of pride of heart , which is so hatefull to god , as robbing him of his glory , and so prejudicial to our selves ; for , if nature onely and the pride of it , quicken our resolutions , and not faith , they will dye and deceive us ; if flesh onely incite our courage , it will suddenly be cold , as in peter . objection . but i have great gifts of knowledge , and speech , and zeale , and love and faith . answ. 1. let no gifts puffe thee up ; suppose thou hadst gifts apostolicall , peter had all these gifts , but pride of heart foiled them all ; and the more and better the gifts be , it is so much the worse where they be abused or corrupted . 2. never pride thy selfe above any man , who mayest see those corruptions and evils in thy selfe , which thou never sawest in any other man. vse 2. thou standest by faith , rom. 11. 12. be not high-minded but feare . peter that was now so forward , had no small cause to feare ; and we want not more cause ; as , 1. the weaknesse of flesh and pronenesse to sinne , yea weaknesse of spirit in the best , being borne of god , but yet as children . 2. satans malice , ever seeking to cast us downe , winnowing us also as wheat . 3. naughtinesse of our bad workes , and imperfections of our best , in them unprofitable . 4. perfection of gods law , strictnesse against the least disobedience , and in giving up of our accounts . objection . but what need the saints feare , or how may they , having against the former gods power , gods promise , gods intercession ; and seeing nothing is more contrary to faith then fear and doubting ? answ. when the apostle peter , 1 pet. 1. 17. wisheth christians to passe the whole time of their dwelling here in feare , he implyeth both the possibility and necessity . but we must distinguish of feare , which is of humility . infidelity . the former is a reverent feare of gods presence , whom we would not offend ; a feare of falling into sinne , or making matter of unkindenesse between him and our selves . the latter a hatefull feare of his presence , which we would avoid ; a fear of faling into hell , and suffering according to our deserts . the one is a despaire of gods goodnesse , because sinne lyes at doore , and wrath hangs over their heads , and their couscience is restlesse , and death is ready to overtake them in sinne , and hell is open , and the divell reaching at them to eternall confusion . the other is a feare of reverence , by which we feare the corruption of our nature and treachery of our owne hearts ; we feare the commiting of the least sin , and make conscience of all known evils ; we feare least we be called to account before the reckoning be ready ; we feare to offend god and godly men , or grieve his holy spirit ; we feare to be infected by evill men , and carried into their errour . the former cannot stand with faith , but is utterly against it ; and being a feare of diffidence , makes men even distrustfull . the latter is not against faith , but stablisheth it , and makes our hearts watchfull and attendant to good meanes , both of continuance in the estate of grace , and worke of it , and increase of faith , that we may be upheld to the end . let us therefore nourish this feare in us : motive 1. this feare is loves keeper and preserver of graces , fear of fals , temptations , occasions of offending . 2. it smiteth with conscience of our owne infirmities and drives out to the spirit of strength and fortitude . 3. it restaines us from evill , as the midwives , exod. 1. 17. and joseph , ge● . 39. 9. and job c. 1. 1. 4. it hath all the promises made good to it , of prosperity and blessednesse : blessed is he that feareth alwayes , prov. 28. 14. we proceed . ver. 30. jesus said unto him , verily i say unto thee , this day , even this night , before the cocke crow twice , thou shalt deny me thrice . ovr saviour perceiving the corruption of peter , notably checkes and reproves it in this verse , with this asseveration , verily i say . wherein ; 1. he admonisheth peter of his fall ; thou shalt denie me . 2. he gives him a signe , by which he shall take knowledge . cocke crow twice . 3. the time , this day , even this night ; double for certainty . 4. the determinate number of fals or denials ; deny me thrice . as if he had said otherwise thus : oh peter , thou attributest and ascribest too much to thine owne strength , and knowest not the present danger ; for verily i say unto thee ; the more seriously i speake it , the more neerly it concernes thee to consider it ; that thou who art confident above all thy fellowes , and thou who singlest thy selfe as more constant unto me then all the rest , even thou peter shalt denie me . ] besides that thou shalt flye away from me with the rest , thou shalt denie me , thou shalt deny me that ever thou knowest me , or ever hadst any reference or dependence on me ; and thou shalt doe this this night : thou sayest thou wilt never at any time doe so , but thou shalt this present day doe it , while yet thy promise is yet in thy mouth and thou canst not well forget it . i , many dayes and nights thou mightest forget me or thy promise , but even this day , this night shall not passe till thou hast denyed me . and that thou mayest consider the truth of this my prediction , both before and after it is come to passe , i will give thee a signe , or marke , as a remembrance betweene us ; before the cocke crow twice : a cocke ordinarily crowes two times iu one night . 1. about midnight , called gallicinium . 2. towards morning , called colicinium . both times after . but before the morning cocke crow , or before the cocke have done that crow , thou shalt perceive the truth of my words , and the vanity of thine own . and because thou hast more confidently boasted of thy strength then all the rest of my disciples , thou shalt more shamefully fall then all the rest ; for thou shalt not content thy selfe to deny me once , but in that small time thou shalt deny me thrice , and that in such a manner , as now thou wouldest scorn to hear , but thou shalt not shame to doe . john 2. 25. he knew what was in man. whence note 1. the divinity of jesus christ , who knew things to come in the particular circumstances ; he foretels a fact which peter must presently doe , while he is even protesting against it , and thinkes it most unlikely and impossible : he discovereth the time , the manner , the repetition , how often , and all circumstances by which he is distinguished and discerned from all creatures and false gods , isaiah 41. 23 , 26. bring forth your gods , let them tell us what is to come . men may see events , as peter did this , but christ foreseeth them ; men see imperfectly by consequents and effects , christ seeth and knoweth by the causes , he soundeth the depth of peters heart which peter himselfe could not gage , he saw the backe and deceitfull corners of it , and discerned how it must needs serve him , being left a while of grace . vse 1. to live in his sight with feare and trembling , to whom all our wayes are knowne long before ; no sin we can commit , but it is foreseen , as peters was , his eyes are upon the wayes of man , prov. 5. 21. for as there is no sinne committed but the eye of the conscience is upon it above a thousand witnesses , so there is none to be committed but the eye of the lord is upon it , which is above a thousand consciences . vse 2. never thinke to carry sinne so close but it shall come to reckoning , luke 12. 2. nothing is so covered which shall not be revealed ; no darknesse can hide the workes of darknesse , as the prophet to gehezi , did not my spirit goe with thee ? so , doth not the eye of the judge goe with thee , ez●ch . 35. 12. thou shalt know the lord hath heard all thy blasphemies which thou hast spoken against the mountaines of israel : so thou shalt know the eye of the judge hath seene all thy drunkennesse , the times , places , manner , how often ; so thou blasphemer , thou railer , thou de●ier of good men shalt know to thy cost and torment , yea , men and angels shall know . lastly , christ is as ready to take notice of the least good , to reward it , 1 king. 14. 13. the little good in abjah mentioned and recompenced . note . 2. the humanity and meeknesse of our lord and saviour ; peter had already grievously sinned in contradicting his lord , in despising the prophetical word , in advancing himselfe presumptuously against the expresse word ; yet our lord is not severe in rebuking , nor so sharpe in checking or reproaching him as he had deserved , but patiently heares him , passeth by the infirmity , and onely most lovingly and plainly forewarns him of his present danger , not reproaching him for future denials . 1. our lord breakes not the bruised reed , nor quencheth a smoaking weke . 2. the spirit in peter , even in the midst of infirmity , making request for him , gets a cover and acceptance . 3. there was a graine of faith , and sparke of love , in peters heart , which was more in christs eye , then all his frailty ; the lord in mercy looks more on his worke in us , then ours , against him . 4. christ was now to leave them as weaklings and children , which was griefe eno●gh to them , and would not so much discourage them , especially at this time , measuring the tryall they were to undergoe . 5 , he saw them now out growing their weaknesses , and therefore thought fitter to beare with them for a time ; there was a good worke begun which himselfe was to perfect , and it is notably exprest in john 13. 37. setting downe the story ; thou canst not follow me now , but hereafter shalt follow me ; namely , in bearing crosses , and suffering to the death hereafter , when the spirit is come to strengthen the● ▪ vse . which must be a patterne of our imitation on the like grounds to provoke our selves to meeknesse & gentlenesse towards our brethren offending ; if we must reprove , let them see our love ; if we can spy the least good in them , let that qualifie our heat for the present ; if we cannot spy any for the present , hope what they may be , they may receive the spirit , and outgrow the weaknesses . how ever we should not forget our saviours meeknesse , nor that our selves may be tempted , as peter , nay to good for evill . the woman of canaan refuseth him a dish full of water , but he opens to her the water of life . note . 3. how to come to know our owne weaknesse , christ here admonisheth peter ; we never truly come to know our selves till christ take us in hand to teach us , as the woman at the well ( john 4. ) never came to know her selfe till christ taught her . the word is a square , a glasse , a ballance , a light ; christ in the gospel discovereth to us the darke corners of our hearts , letteth us see our hypocrisie , pride , earthlinesse , errors and lusts . how many can say they never saw themselves in ill case till the word came , rom. 7. 7. nay paul was alive without the law ; so every naturall man thinks himselfe alive , in good case , no feare of sin , no terrors of conscience or feare of damnation , but are happy and well , their case being as a man sicke and near to death but complaines not , tels how he is not sicke , because his senses being overcome he feeles not his disease ; so is every unregenerate man. but if christ in his word cannot be beleived , as peter beleeves not he is so ill as christ saith , then there is another meanes to bring us to the sense of our own weaknesse , and that is by experience the mistris of fooles , and so peter in this history . many say , if all were true as the minister saith , we were in a miserable state ; but we cannot make men believe us calling them to the sight of themselves , that they are so bad as they are . to thee i say thou that belongest to god as peter , god will give thee up to some lust or other , till experience beat this knowledge into thee as peter , but in mercy thou shalt see it in season . thou that doest not believe nor belongest to god , shalt also have wofull experience of the malice of thy heart , and wretchednesse of thy course , but too late when thy state shall be remedilesse ; chuse you now whether you will believe the word or feele it ; one you must ; the word if it judge not in this day , shall in the last day , joh. 12. 48. note . 4. this day , this night . ] note how suddenly even a good man is turned from good resolutions if but a little left to himselfe , or he remit but a little of his owne watchfulnesse ; a few houres make so confident a disciple of christ , who scorned to think of deniall of his master , to deny and forswear him too . reas. 1. we stand by grace , which if it be not every moment renewed , we must needs fal ; as a man upheld by a crutch , remove the crutch , and he fals down ; or set a staff upright , withdraw the hand , ye need not thrust it downe ; so we . 2. the suddennesse of the temptation which cometh like a lightning , and our pronesse to be kindled with the same ; david in the forenoone might be not onely chast , but holily employed in holy meditations , but in the afternoone on his gallery spyes bathsheba , and is all enflamed and moyled in foule wantonnesse and lust . 3. freedome of the spirit who cometh and goeth when he lists , as the wind ; which is a ground of humiliation in the most holy estate we can get into ; not every joy , not any gracious estate may lift us up ; nescis quid serus vesper vehat , the sunne may shut under a cloud suddenly . 2. to watch our graces well , and forecast temptation . 3. depend on the spirit of god to perfect and accomplish his owne good motions , and leave us not to our selves , who can quickly quench them . 4. no marvell if the righteousnesse of hypocrites be as the morning dew , their desires as flashes to make them inexcusable , being in the spirit , they delight not to dwell in that good frame , but vanish into nothing . note . 5. deny me thrice . ] peter was most confident of all the disciples , and must fall more shamefully then they all ; he will dye with christ ere he will once deny him ; but within foure or five houres , he shall deny him thrice ; he would never deny him , but instantly shall not content himselfe to deny him once and againe , but thrice . it commonly fals out , that they who pride themselves above others , even in good gifts , that they are given up to fall more shamefully then others ; and why ? reas. 1. god doth avenge pride of heart with sin and shame ; cannot abide it in any , least in his children . 2. his wisedome tempers poyson to a remedy , by these fals to abate the humour , and let out the core . if presence of grace puffs up , absence of grace or presence of corruptions shall take them downe . 3. pride is a rocke against which grace makes shipwrack ; walke therefore humbly before god ; for , when pride commeth then commeth shame , prov. 11. 2. and where pride is , there is folly and ignorance of a mans selfe , and his owne estate ; so our proverbe calleth him a proud foole , &c. 1. david professeth his heart was not haughty , but as a child , psal. 131. 1. 2. humility is a seemely garment for outward carriage , 1 pet. 5. 5. decke your selves with lowlinesse of mind . 3. there is no great fall from a low place ; one of the fathers calleth it coronam in tuto , pinnaculum & moenia , ne quis ex alto decidat . 4. whatsoever may befall the humble-minded man , the lord will give grace unto him , 1 pet. 5. 5. grace of his spirit , grace of his favour and countenance , grace of his soule , he will dwell with the humble soule , isa. 57. 15. and it with him ; a most happy cohabitation . vers. 31. but peter said more earnestly , if i should dye with thee , i will not deny thee ; likewise said they all . when peter had heard our lord and saviour with his wonted asseveration tell him so heavy things of himselfe , that he should deny his lord that night thrice , and so renounce his faith , his profession and salvation by him , this should have soundly humbled peter and terrified him ; yea should have been as a dagger to his heart to have let out the life of his naturall pride and presumption . 2. whereas it was sufficient to have made him concieve modestly of himself , at least to have entred into himselfe and consider of his weaknesse to take downe his carnall temerity and boldnesse one peg lower . 3. wheras it should have brought him to renounce himself , and depend wholly upon the strength and grace of christ his lord , which onely was sufficient for him . 4. whereas it had beene enough to make him beleeve the word and affirmation of the lord , before his owne conceit ; for to all these purposes did the lord jesus so forewarne him of his fall ; yet he still blinded with vaine confidence in himselfe , or carried away with preposterous zeale , doth more vehemently persist in contradicting his lord , in which he heaps up a number of sins . 1. the repetition and falling into the same sin after christs admonition and asseveration ; but peter said . 2. the manner of his sin , he said more earnestly . 3. the matter of it , i will not deny thee , if i should dye with thee . 4. the effect of it , drawing all the disciples into the same sin with him , likewise said they all . note . 1. in that peter falleth into the same sin againe , and against the meanes used by christ ; that the child of god through strength of his corruption may fall often into the same sin , notwithstanding good meanes against it ; for , 1. it is a very hard thing to lead them out of themselves , almost nothing but experience of their former fals , which is the mistris of fooles , bringeth them to see their folly ; so here in peter , all christs warnings too little ; and so long they must fall ; sense of weaknesse is their greatest strength . 2. till the judgement be changed , the actions be the same ; peters judgement is disguised with an erroneous misjudging his owne estate ; he is the same man after christs speech as he was before , and so contradicteth him as before ; as the most of the fathers lived in polygamy , not because it was ever lawfull , but their judgement being darke and erroneous in it , their practise was answerable ; and who of gods children see not , that they know but in part , and grow dayly to see errors in themselves which they never saw before , as peter saw not so much in himselfe as he did after ? 3. weakenesse of grace and regeneration in part causeth even the best to goe every day over the same wants and common infirmities ; as wandring thoughts , idle speeches , unjust anger , &c. which frailties as they be daily renewed , so they must daily renew their repentance , and daily lay hold on christs perfect merits for justification ; this weaknesse of grace gave peter up againe to this sin of contradicting his lord. 4. the same ends remaine still , which may move the lord to leave his children to themselves , and to fall in the same sort ; to try , excite , humble them , worke more serious sorrow , make them more watchfull , &c. which was the issue of peters fall here . vse . not to enbolden any in sin , or unto sinne ( for we speake of frailties , not of presumptions , for which we can give small comfort ) but to raise up to the comfort of the covenant , such as are toyled with their corruptions , and finde themselves mastered with the same lusts sundry time● , notwithstanding their strife and watch against them . to thee i say , the sense of thy weaknesse is a great part of thy strength ; labour to grow up in soundnesse of judgement and in strength of grace ; and though the lord thy god for good ends sometimes let thee slip into the same frailties , his right hand is under thy head , and thy condition is not worse then the rest of the saints in the world ; christs dear disciple here is moiled in the same sinne , but not cast off for it . note . 2. in that peter more vehemently denyed and contradicted his lord , that every repetition of sin maketh sin the stronger ; for as the body , the more it is nourished and fed , the stronger it groweth ; so sin in the soule ; every new act is an addition of strength till it come to an habit ; it is the apostles comparison , jam. 1. 15. speaking of the conception and perfection of sin ; when lust is conceived , it bringeth forth sin , and sin when it is finished , bringeth forth death . beside , corruption is cleane contrary to grace ; as grace if it encrease not , i● decreaseth ; so corruption , if it decrease not , it getteth strength and encreaseth . vse . against them that say they will repent hereafter ; plucke up a twig , let it not grow to be a plant ; dash the braines while a childe ; a sore , the longer it is let alone , groweth more incurable ; finne fashioned by continuance groweth to another nature . take heed and feare ; thou hast an holy god to doe withall , and a corrupt heart of thine owne , though some grace . and , god observeth not onely the sin , but the sinfull manner of doing and degrees of sinning , carelesnesse , carnall confidence , pride of spirit , slacknesse in use of holy meanes , relapsing ; all very dangerous . if i should dye with thee , i would not denie thee . note 3. peter thinks himselfe strong enough to be a martyr , now when he hath not learned the first principle of religion , nor to know himselfe ; before he promised , though all men should be offended , he would not : now , before he will deny him , he will dye the death ; it is nothing now with peter to be a martyr . peter considereth not of what metall he is made ; that he is dust , earth , and a lumpe of sinfull mire , unable to any thing . 2. he considereth not his present danger , though forewarned , that he is now ready to be made a prey to satan , and in the lyons mouth . 3. he considereth not , that every good and perfect gift is from the father of lights ; but hath power in himselfe to stand out the greatest of all trials ; and therefore within a few houres , the contempt of this power of god drives it quite from him . vse . let us well watch the pride of our owne nature : nature is so proud in every one of us , that it will build up a tower to heaven , though it prove but a babel and confusion . pride of heart will make us sacrifice to our owne nets , and rob god of his glory . peter had good things , and true grace in him ; but not acknowledging them in the giver , puffes him up and darkens them ; whereas grace received and acknowledged in the giver , are so far from puffing up , as they make humble . grace in abraham comming neer to god , maketh him say , i am but dust and ashes , gen. 18. 27. 2. in good things take heed of preposterous and rash zeale , which here peter fals by ; guide it by the word , by faith , by prayer , by thy calling , by considering our selves ; and thinke it safer to fear , then to be very confident of thy self . likewise said they all . ] the fourth is the effect of peters presumption ; he drew in all the disciples into the same sin : 1. which was the stronger : 1. because they had heard our saviour reproving peter for his rash confidence . 2. they had never yet tryed their strength . 3. if they had , they should not at all have contradicted his word , who had said , all ye● shall be offended . 4. this terrible threatning of themselves and peter , should have set them out of themselves , and clung unto him , and said , o lord , we know our weaknesse ; if we doe not , thou knowest it ; we know thy truth , and cannot but beleeve thy word ; oh therefore , doe thou take care of us , thou that art the faithfull shepherd , keepe us silly sheepe from wandring from thee . but they imitate peter ; they must be as constant as peter , and must never seeme more fearfull then he . they must not be behinde him , neither in comforting their master , nor in professing their zeale to their lord. note . 1. frailty in the best ; no graine without some chaffe , no flour without some bran , no rose without some thorne ; there is in the best matter of humiliation ; the disciples themselves in christs presence shew great imbecillity and weaknesse . matter of comfort , which concernes us in our fals ; matthew was one of them that said so , yet matthew records for our comfort , how he among the rest was vainly confident . note 2. how quickly sin spreads it selfe ; peter drawes all the disciples after his sinne , when all christs perswasions cannot stay them . the same of the same apostle after he had received the spirit , gal. 2. 14. by not walking with a right foot , drew the gentiles and barbarians also into his dissimulation , and compelled the gentiles to judaism● ; not by teaching any doctrine to that purpose , for they could not erre in that , but in the authority of his example . example in sinne is a kinde of compulsion . vse 1. take heed of sinning , least thou bring many sins upon thee , as peters sinne here ; heavie both in regard of his master and fellow disciples . 2. beware also of the company of sinners ; example is become a kinde of law , and thy selfe as tinder to receive such sparkles . we proceed now to a passage in another part of the chapter . marke 14. 66. and as peter was beneath in the hall , there came one of the maids of the high priests : ver. 67. and when she saw peter warming himselfe , she looked on him , and said , thou wast also with jesus of nazareth . ver. 68. but he denyed it , saying , i know him not , neither wot i what thou sayest ; then he went into the porch , and the cock crew , &c. wee have heard in the former story , how much peter had promised of himselfe ; he would not be offended , he would not flye if all should ; he will dye with christ before he would deny him . we have heard how our saviour forewarned him of his weaknesse , and predicted his fall , and how stoutly he contradicted his lord. now we come to his performance in this story ; which in generall shewes , that he was not so good as his word ; but the lords word was fully accomplished ; non factum quod petrus dixerat , sed quod christus praedixerat . in the story we have ; first , peters sin : secondly , repentance : peters fall. rising . 1. peters deniall of his lord : 2. his sorrow for it ; his aversion . conversion . the sinne and fall of peter was the foulest and shamefullest of all the disciples ( except judas ) they all forsooke him and fled ; so did he ; none of them denyed him once , but he thrice ; none forswore him but he , who with cursing and swearing abjured himselfe , if ever he knew him . quest. the lord foresaw this sinne , foretold it , might have prevented it , and sustained him in the temptation ; why should he suffer his dear disciple so farre and so fouly to fall ? answ. the lord jesus , who might have prevented it , neither would nor did , for many reasons . 1. he would give us and the whole church an example of infirmity and weaknesse , by the fall of such a man. 2. the strongest must learn feare and watchfulnesse , and while they stand take heed least they fall , that the enemy suddenly oppresse them not , as peter . 3. to crush presumption of men , and to teach to attribute more to the word of christ then their owne strength , which had peter done , he had not so shamefully fallen . 4. the lord foresaw , that in the last times men transported with the spirit of error , should transforme peter into an idoll , and grow to that madnesse as to lift him up into the place and office of christ , giving unto him the headship of the church , and make him the head of the antichristian romish synagogue ; and therefore the lord set peter apart above all other disciples , in whom should breake out such weaknesse as he might be acknowledged not a god , but a fraile man ; not a lord , but a weake and sinfull servant ; so in his life , acts 3. 12. & 10. 15. carnall men worship him , but peter refused . and by the way observe , how accurate the scriptures are to set downe not this fall of peter in the particular circumstances , but many more above all the disciples ; as , 1. his curiosity , desi●ing to walke on the waters , presently punished with an other sin of infidelety , mat. 19. 28. 2. his horrible sin o● disswading christ from his suffering at jerusalem , master pitty thy selfe , mat. 16. 22. for which christ called him a scandall or divel , that is a speciall instrument of the divell . 3. his inconsiderate rashnesse , mat. 17. 4. let us make three tabernacles ; the text saith , he wist not what he said ; he to enjoy that glory , neglected all his fellow disciples , yea cares not for the salvation of the whole world ; for if he must ever dwell there with him , he must not come downe to dye , which was against his word . 4. that he among the rest contended for primacy , mat. 18. 2. that he among the rest could not watch one hour with him , mat. 26. 40. though christ had specially warned him and the two sons of zebedee of great tryall , ver . 43. that he among the rest fled from christ. 5. that fact of temerity and rashnesse in cutting of malchus his eare , against his calling and without warrant , condemned by christ. 6. that he walked not with a right foot to the truth of the gospell , gal. 2. 14. but dissembled with the jewes , and brought barnabas in ; for which paul reproved him to his face . all which we note , not to exprobate to that holy apostle , but to shew that the councell of god in particular noting these failings would prevent the blasphemous doctrines and doings of the church of rome ; one of the popes themselves , leo , epist. 89. saying that peter was assumed into the fellowship of the individuall unity plainely deifying him , which blasphemy were rather to be buried with stones , then defended as bellarmine goeth about to doe . 5. in peters rising the lord would give a singular example of mercy , that he might raise up great sinners in the hope of mercy that they might not despaire , but trust confidently in the same grace . for these reasons , the lord would have all the evangelists with one mouth and pen , and in one manner to record this grievous fact of their fellow apostle ; nay if it be true as some of the ancients record , that the gospell of saint marke was declared and uttred by peter and written from his mouth by saint mark , that providence so overruled the matter , that peter himselfe most ingenuously ( for the former reasons ) did publish to the world both his sin and repentance . in the first , of peters fall , consider the occasion . fall it selfe . in the occasion partly in peter himselfe . maid of the high priest. in peter ; as peter was beneath in the hall warming himselfe . here first marke how peter ●un upon temptation ; for what had he to do there in the hall of the high priest ? his lord had set him about other businesse . 1. christ had now told him he could not now follow him , john 13. 26. yet he will follow him afar off ; and though christ had told him he was not able to suffer with him , nor for him , yet forward he will goe . 2. christ had said to his apprehenders , let these go away ; yet peter will not goe . 3. christ had commanded them all to watch and pray , because temptation was at hand . 4. had particularly told peter what would be the event , if he did follow him ; for had peter beene with the other disciples , or hid himselfe from the tempter , he had no more denyed his lord then they . 5. by a speciall providence peter found the doore of the high priest shut against him , which should have beene a warning to him , and not idly passed by ; for when god casts a stop or bar in every way to hinder us in acting any evill , we should apprehend it as a part of his gracious providence , and stop our sinnes . but peter will not from the doore till he get in ; he is hankering about to see what will become of christ ; he hath a love to his master , and is unwilling to leave him ; his zeale is not yet extinct , but rash and inconsiderate ; he was greatly bound to his master , and holdeth it laudable not to leave such a friend in distresse ; though he could not helpe him , yet would shew duty ; he seemeth mindfull of his promise also ; though all men forsake him , yet would not he ; and therefore to the high priests house he will with another disciple , as john 18. 15 , 16. whom some thinke to be john who useth in his story so to speak of himselfe suppressing his name ; but it is not likely that john so poore a fisherman and disciple of christ was so well acquainted with the high priest ; but whosoever he was , he was a friend of christ and his apostles , and being known to the high priest was let in , but peter unknown was kept out , till his friend pitying his standing in the cold , entreated the maid that kept the door to let in peter . thus peter with much adoe and importunity of his friend gets into the thicket of temptation ; his friend hath besped him into that place , which christ forewarned him to avoid , which is another argument i thinke him not to be john , who having heard his forewarne to peter , in likelyhood would rather have diswaded him from his purpose , then been an author in it ; or if it were he and did not , he were blameworthy , and greatly sinned . vse . 1. he that would avoyd sin must carefully avoyd occasions , which are the stronger because of our owne naturall inclination to evill ; joseph fled from his mistresses company , and so kept himselfe pure , gen. 32. 10. it was his wisdome , not onely to avoyd her filthy desire , but her uncleane company . the lord himselfe is carefull to remove occasions of sinning from his people , exod. 13. 17. carrying them through the wildernesse , would not let them passe by the philistines , and see war , least they should start back and sin against him . and our lord jesus would have prevented this occasion in peter by forewarning him of it ; he that would not be burnt must not touch fire , or goe upon coales ; stand not upon thine own strength where thou seest so great a cedar to fall as peter ; thou canst not avoyd drunkennesse , adultery , prophannesse , if thou runnest into drunken , harlotry , and prophane persons and places ; beware of evill company , consider thy weaknesse and their power to seduce . travellers to see fashions in idolatrous countryes , do therein seeke temptations , and by the just judgement of god for wantonnesse find apostacy , returning corrupt in doctrine , manners , or both . prov. 21. 27. he that seekes danger , shall fall into it . vse . 2. he that would avoyd occasion of sinne , must hold himselfe to gods commandement , and within the limits of his owne calling , which if peter had done , he had not fallen so fouly ; christ had expressed his will and pleasure , that he should not have so much as deliberated on it , much lesse resolved against it ; but he forgetteth the word and commandement of christ , and so falleth into sin . if eve had remembred the word of god , and kept her to the commandement , neither the beauty of the apple , nor the subtill perswasion of satan had allured her away . if saul had kept him to the word of the lord , 1 sam. 15. 3. neither sparing of agag , nor the fat sheep or oxen had drawne him into that disobedience which was worse then witchcraft ; the word teacheth wisdome to avoyd snars of sin , but if a man cast away the word of the lord , what wisdome can be in him ? keepe to the word , and buckle this sword to thee , which onely can cut the sinewes of sin and temptation . vse . 3. peter should have looked to his calling ; he was not now called to suffer , the time was not yet , john 13. 36. besides , he had not received strength and gifts fit for it ; if he shall now come to temptation , he can do nothing but deny his lord , and shame himselfe , seeing christ had foretold him . a christian cannot doe a more honourable worke then suffer for jesus christ , which is more then to beleeve in him ; but if it be not the will of god , 1 pet. 3. 17. or if thou beest not called to suffer , if he forewarne thee with peter that thou art not able to suffer the crosse , or fire , do not suffer . quest. what must i doe ? must i yeild to idolatry ? answ. no , but step aside as peter was commanded ; watch and pray , and get strength , and then come forth , if thou hast tryed thy strength and findest it not sufficient to suffer the brunt , this is a sure warning from heaven , thou must not put forth thy selfe to suffer ; the farther thou goest , with more shame shalt thou flye back . if we must have a calling to suffer for christ , much more look we have a calling to other inferior duties , else running out of thy calling , thou runnest into danger ; thou hast no promise to be kept further then thou art in thy way ; a good duty not warranted by thy calling is sin to thee , though commended in another ; every man must abide in his calling , and so maintaine gods order . note againe , nature is an ill guide ; mans owne wisedome deceives himselfe sometimes with shew of good , and runs into infinite errors , as peter must follow his master , and who would thinke him blameworthy in shewing his love and affection to his lord , and in minding his promise , that he would not leave him , if al men should ; but all was but carnall wisdom ; he should have beleeved his lord and master , and relyed upon his counsell , not by too much prefidence thrust himselfe into danger ; and surely as the pride of humane wisedome is great , so satans cunning more prevailes to carry us away with shewes of good , then he can in evill ; is it not a good thing to become like god ? and if eve will eat the apple , she may ; is it not good to offer thousands of fat sheepe and bullocks to god in sacrifice ? if saul will spare them alive , he may doe it . is it not better and fitter one vriah be slaine , then so great and godly a king stayned in his honour and reputed an adulterer ? seldome can satan draw on a great sinne without some false glasse or glosse ; we must therefore attend to the mouth of god , walke in the paths of his wisedome , and turn not aside for shewes ; remember prov. 3. 5. trust to the lord , and leane not to thine owne wisedome , and ver . 6. in all thy wayes acknowledge the lord , and he will direct thy steps . vse . 4. lastly here is a notable rule to be observed in friendship examine the love thou shewest to thy friend by the love of god. 1. take heed thy love be subordinate to the love of god , that if thou canst not please both , thy friend be not pleased with gods displeasure , mat. 10. 37. he that loveth father and mother better then me , is not worthy of me ; nay , he that hateth them not , luke 14. 26. so did not peter , he should first have loved christ as his lord , and then as his friend , had he done so , he would have kept his word . 2. love the word better then thy friend , peter should have stucke to the word , and not to christs person . 3. see thy love to thy friend be not preposterous , that thy affection destroy him not ; here peters friend helpes forward his sin , though perhaps unawares . the subtilty of satan creepes into our friendship and fellowships , that by our improvidence , we instead of helping and loving them , hurt them more then the enemies could doe . we must pray for wisedome and judgement , that neither willingly nor unawares we either councell or lead them into any sin , or uphold any sin in them , or hinder in them any good . but contrarily become true friends to their soules ; it is lamentable that a father should discourage the child , the husband the wife , &c. from piety and religion , or that they should abet evill , or counsell or draw one another to ev●l ; as there is the greatest hatred , so ordinarily it ends in most bitter hatred . warming himselfe by the fire . ] wee have seene peter gotten into the hall of the high priest ; what is he doing there ? [ she saw peter warming himselfe . ] three of the evangelists make mention of this circumstance . john 18. 18. expresseth also his company ; the high priests servants and officers stood , &c. who had made a fire of coals , for it was cold , and they warmed themselves , and peter also stood among them and warmed himselfe , luke 22. 56. peter sat by the fire and warmed himselfe . we need take no notice of that small diversity ; one of the evangelists says he stood , another he sat warming himselfe ; both are true ; for in so long time he somtimes stood , sometimes sat , warming himselfe as they did . concerning the company of peter he found a great change ; instead of christ and his apostles , teaching , hearing , conferring , praying , confirming one another against temptations , and provoking to the love of the lord , he is among a company of rackshels and prophane serving-men of the high priest , who are at busie against christ as their master , and all their tongues and talke bent against christ , which was now the businesse in hand ; and peter , if he will be safe among them , must frame himselfe unto them . had he beene in the mountaine or in the temple , or in his owne house with his master , his exercise had bin otherwise ; but now he is in the pretory of the jewes , and in the house of the high priest , where christ indeed was , but taken and bound , and mockt , accused , and condemned , no safe place to confesse the truth ; and what can he doe there but deny ? note how soone even gods children are corrupted with wicked company ; even peter , a great and forward disciple of christ , full of zeale and courage , who will pray , professe , and immediately before draw the sword in christs quarrell , within two or three houres afore with christ and his fellow disciples , now can deny among persecutors . great is the force of wicked company , to pervert even a godly minde ; how easily was good abraham brought to make a lye for his owne safety ( as peter did here ) when he was in gerar , where the feare of god was not ? gen. 20. 2. how easily a good man may be brought to sweare through custome and continuance with evill persons , see in godly joseph , who dwelt in egypt , and could swear by the life of pharaoh . reason 1. a pronenesse in godly men to be withdrawne by evill company , as the body to be infected by a pestilentiall ayre , so the minde by the contagion of bad company , it appeareth by the phrase , prov. 1. 15. when evill men entice thee , &c. withdraw thy foot from their path ; drawing backe the foot argues an inclination and propensity even in the son of wisdome to walke with them . and chap. 4. ver . 14. advising to keepe the way of wisdome as life it selfe , as a meanes to hold in the right way , he counselleth not to enter the way of wicked men , nor walke in their way ; and to acquaint us with our owne inclination that way● ; marke his vehemency , ver . 15. avoid it , goe not by it , turne from it , passe by it : what need so many repetitions if we were not prone to the lust of it ? reas. 2. there is a bewitching focr● in evill company to draw even a good minde beyond his owne purpose and resolution . doe you thinke peter had a purpose now to deny his master , whose purpose immediately before was so strong against it ? but now suddenly in other company he is another man. wherefore else did the lord so earnestly charge his own people , among whom he had done such marvailes as were not done in all the world , exod. 34. 10. to looke diligently to themselves , to make no compact with the people of the land , least they should be brought to utter departing from god , and to their most grosse idolatry ? ver . 12. 15. numb . 11. 4. that great sinne of lusting , so fearfully revenged , was begun by some strangers that came out of egypt , who fell a lusting , and turned away , and the children of israel also lusted ; and hence it is as impossible for a man to be still in the sun and not be ●and , or touch pitch and not be fouled , as to be still in evill company and not be evill . vse . 1. for gods children to avoyd and separate themselves from sinners society ; the danger of infection leaves it not a thing indifferent for a man to choose any company , but as necessary to avoyd sinne it selfe , so the company of sinners ; can there be true fellowship with god and his enemies too ? motive 1. what agreement between darknesse and light , and between righteousnesse and unrighteousnesse ? 2 cor. 6. 16. what delight for a sheep among a herd of swine ? 2. every mans company tels what he is ; a good man may be cast into evill company by occasion or improvidence ( as peter ) and be none of them ; but as the company he affecteth and seeketh , is , so is he ; ravens flocke together by companies , so doe doves flye together ; so wicked men love wicked mens company , and godly delight in the saints which excell in vertue . a good man is described , that he will neither stand nor walke in the way of sinners , psal. 1. 1. nor will sort with workers of iniquity , psal. 1. 4. 3. the practise of wicked men should make good men shun their company ; for wherein are their sports and delights , but in things which displease god and grieve his spirit , and the spirits of all that love god and his glory ? what can a good man see in such company , but must either infect him , or at least offend him in every thing almost ? what else ayme they at , when a good man fals into their company , but either to allure him unto some evill , or make him more remisse in some good ? objec . but if we should avoyd wicked company , we must goe out of the world ; evill men are so rise , and bad examples so universall , 1 cor. 5. 10. answ. every conversation with wicked men is not condemned ; there may be some perso●all conversation , as lot in sodome ; neither can we expect the floore of christ so cleansed , as that there is no chaffe with wheat , and lillies must grow among thornes ; but 1. unnecessary scandals and perilous , prejudiciall to our faith and piety , must be avoyded ; israel cannot get out of egypt to sacrifice to the lord. 2. if we cannot avoyd their persons , avoyd their fashions , affections , courses . 3. mourne that thou art forced to dwell in meshech , and to have abode in the tents of kedar , psal. 120. 5. vex thy righteous soule daily with lot , to heare and see the uncleane conversation of the wicked . 4. choose to sit alone rather then with such company ; jer. 15. 17. grieving he should be reserved to see such times , he professeth that he did not sit in the assembly of mockers , but sat alone : so elias complaineth that he was left alone . objec . but this will be thought singularity , pride of heart , disdaining our neighbours ; i shall be thought to seeme better then others , or that no company is good enough for me , or out of singularity cast off my old company and good-fellowship . answ. 1. sathan hath many pretences to keepe good men in bad company ; lot having bin once or twice warned by the angel , prolonged the time , and made not such haste to get out of the company of the sodomites , till the fire had almost overtaken him , gen. 19. 14. but it will be thy safety and duty , to remember the commandement , and linger not . 2. i must get gods good conceit of me , and contemne what men s●nisterly judge of me ; i can never approve my selfe to god and evill men . 3. when thou art fully resolved to be a good man , thou wilt utterly disdaine evill company , psal. 119. 115. away from me ye wicked ; for i will keepe the commandement of my god. 4. thou wouldst be ashamed of the company of a harlot , but thy companions are impudent in sinne , as the harlot ; nay , their lives are beastly as beasts themselves , lesse harme in dwelling with brute beasts then these reasonable . vse 2. reprove the indifferency of them that can brook all company , and company with all manner of persons ; if they be atheists , blasphemers , ruffians , &c. can fashion to them , and be as good fellowes as the best ; doest thou professe the religion of god , and in courses joyne with open enemies ? consider psal. 50. 16. thou runnest with the theife , and art a companion with adulterers ; what hast thou to doe to take mine ordinances in thy mouth , either to preach or professe , seeing t●ou hatest to be reformed ? these men let them fall in company of good men , can personate and speake of matters of religion , what good sermons they have heard , give testimony to some good preachers and others ; but herein they are artificial ; their other course is naturall and proper to them ; this most violent and strained ; out of one mouth can there issue sweet water and bitter ? how much blameworthy are they that choose wicked society and familiarity ? is it no sinne for daughters of god to match and marry with sonnes of men ? for a man professing religion to marry an idolatrous papist ? a man acquainted with his owne perill will avoyd alliance and bad acquaintance farther off ; and be carefull to avoyd bad company for a little while ; much more so neare and undivided and personall familiarity . where is there a trader that careth who he be familiar withall for gaine , or a merchant almost that refuseth to live in any idolatrous nation , as spaine , italy or other , where he cannot live without bowing to baal ? or gamester that careth how prophane he be that will beare him company or drinke ? remember the counsel of peter to new converts , acts 3. 4. save your selves from this untoward generation , and you may helpe to save them , by avoyding them , and making them ashamed , &c. remember the shame in the end , losse of good name , the sorrow of sinne committed , and duties omitted . vse 3. joyn your selves to such as feare god , in whom thou mayest espie gods image and graces , for thy patterne , example , provocation , incouragement . by whom thou mayest be admonished , instructed , strengthned , and helpt out of thy weaknesse . it seemes very sweet to sit warme among wicked men , to eate and drinke and be joviall with them ; but there is a bitter sawce for such sweet meats , as in peter ; but on the contrary , in company of godly men thou art under the shadow of gods mercy for their sakes ; god loveth his children and their friends ; for lots sake his family was saved . and among the wicked , gods anger hangeth over thy head ; as they are punished , so mayest thou be ; therefore depart from the tents of these wicked men : a plague is comming . now his action ; warmed himselfe . ] peter had little businesse here , but to see what would be the issue of christs apprehension ; to while away the time , he sitteth downe to warme himselfe with the serving-men . note 1. peter had one end in being there , god had another ; had peter savoured the revealed will of god , he had not bin there , who had no other material businesse but to sit down and warme himselfe . but by the secret will and providence of god peter must be here , not onely to accomplish the word of christ , but for another speciall purpose ; he must be here more for the churches good then his owne , that while by being here his owne faith failes , he might be a meanes to confirme the faith of the church ; so god one rules his weaknesse , as he must be an eye witnesse of all christs sufferings in the house of the high priest , both from the councell , the servants , and master himselfe . never did any evill befall any of gods servants , but by gods overruling power was turned to some good to themselves and others , not onely of evill punishment , but of sin it selfe ; for even that is under all things , rom. 8. 28. turned to the best . the greatest poysons are by the skill of the learned physitian tempered to the best remedies ; all satans temptations chase them but to the throne of grace ; all will worke in the end for good , in all estates expect this good end . note 2. peter was cold , and it was not unlawfull to warme himselfe ; but better he had beene cold and comfortlesse alone in the darkenesse of the night , then to have set within warming himselfe in such company . peter was now colder by the warme fir● , then he was without in the cold ayre ; his heart grew cold , and his faith and zeale . vse . 1. let us resolve that that is a cold and comfortlesse place ( though the fire be never so great ) where christ is bound , where christ cannot be professed , where christ is scorned , and disciples of christ set upon as peter here . vse . 2. let us labour how cold soever the weather be without , to keepe the heart warme in grace ; it had beene better for peter to have sitten cold without and warme within , then for outward warmth to freeze and starve inwardly ; the season is generally cold , heat of zeale counted madnesse , godlinesse disguised , &c. labour in this generall coldnesse to keepe our heat . note . 3. when thou sittest by a warme fire , take heed of temptation ; peter when he followed christ , suffering cold and want , was strong and zealous ; now he cometh to the warme fire he is quite overthrowne ; the warme fire of prosperity and outward peace hath overthrowne a number , who in their wants and trouble stood fast in grace ; how many worthies coming to enjoy the warmth of worldly prosperity , have revolted from their good beginnings and proceedings in piety ? david while he was in the field fighting the lords battels , how watchfull , how conscionable , how gracious , how observant , full of holy meditations , psalms , &c. but setled in the kingdome , and fighting by his captaines and generals , himselfe at some quiet & ease , committed these two fearful sins of murther and adultery , 2 chron. 26. 5. vzziah sought the lord in t●e dayes of zachariah , and serving him he made him to prosper , but ver . 16. when he was strong his heart was lifted up to destruction . this cause the lord giveth of the backsliding of israel , hos. 13. 6. they were filled and their heart was exalted , and they have forgotten me , and those were they that in affliction could serve the lord diligently , ver . 5. the pitt●full experience of many gives light hereto who in their youth or entrance into the world were diligent christians and conscionable in their wayes , carefull hearers , readers , &c. but growne full and fat , and sitting in the warmth of worldly wealth and prosperity , have clogged themselves with cares , and surfeited of ease , as far gone from their zeale and diligence as peter here ; who followed a far off , and now by the fire farthest off of all , as the moone never eclipsed but in the full . how doth the same warme fire prevaile with many , who because they see they cannot sit so warme in their places , if they should be so precise and follow the word in all points , grow first to remit , and then relinquish all their care , growing in the end to the height of prophanesse by gods just judgement on them ? others to sit by a warme fire , are as easily drawne to lye and use injustice in their trades and dealings as peter here . many godly men are too secure , as he that sits by a warme fire is subject to sleep ; let this be a stay and some strength if thou hast not prosperity and wealth which others have in the world , and thou desirest ; thou wantest the snares of others ; god in mercy withholds hurtfull wealth , and keepes thee cold without , least thou shouldest grow cold within ; thinke not thy selfe stronger then : peter , prov. 30. 8. least i be full and deny thee . and contrary if thou beest in affliction and want be not too much cast downe , for in this estate thou standest firmer in grace then in abundance ; therefore when prosperity maketh wicked men grow wild and secure , god useth by affliction to reclame them , psal. 119. 71. it is good i was afflicted ; before i was afflicted i ment a stray , but now i keepe thy law . prosperity is not alwayes a signe of gods favour ; but when it provoketh to humility and duty ; ordinarily the grasier putteth his cattell for slaughter into best pasture ; too much ranknesse hurts the corne , and too much fruit breaketh the trees ; what is the cause of few great and rich are truly religious ? but then god giveth gifts in mercy , when he maketh us better , not worse . we proceed . vers. 67. she looked on him and said , thou wast also with jesus of nazareth . here 1. the tempter , a maid seeing peter , and looking on him said . 2. the temptation , thou wast also with jesus of nazareth . peter warming him by the high priests fire , presently meets with a tempter . note . 1. note he that tempts god , a tempter shall meet with him ; he that runs out of his way , and without the limits of his calling , shall not want temptation ; good david when he gives up his holy prayers and exercises , and getteth up to the top of his gallery idle , he hath met with a bathsheba a tempter , and moyles himselfe in fearfull sins ; thus many save the divell a labour in tempting , run afore the temptation , hunters of ale-houses , of lacivious company , light persons , playes and enterludes , temptation need not come to them ; they will find him if he be in any corner of the countrey . vse . keepe thee in thy way , let not satan thrust thee out of both callings ; every sin is a tempting of god , mal. 3. 15. note . 2. the maid that let him in , now tempts him ; she had done him a kindenesse as she thought , but she payeth him with a mischiefe ; a godly man commonly buyes a wicked mans favour very deare . 1. commonly an evill man if he be an instrument of good to a good man , it is against his mind , being overruled and drawne secretly by god , or inwardly by some sinister end ; they cannot shew sound mercy , being a fruit of the spirit , but counterfeit a corrupt love and favour . 2. sometimes pretending favour , they intend mischiefe , as the machiavels of our age ; so saul will prefer david , maketh him his son , and giveth him his daughter , 1 sam. 18. 17. but intended to bring him to destruction by the philistines . in anno 1572. the most bloody massacre of paris was thus effected , under pretence of love , favour , mariage . 3. truly saith solomon of the mercies of the wicked , they are cruell , prov. 12. 10. for commonly if they intend not cruelty as before , neither did this maid , yet they overturne their good turnes at one time or other with mischiefe or hurt , either outwardly or inwardly , if occasion be offered . pilate would shew mercy to christ and plead for him , but command him to be whipped , being an innocent ; and the apostles seeme very mercifully delt with to escape with whipping if gamaliel himselfe give none of the malitious sentence , act. 5. 40. it is the mercy of wicked men to whip christ , and if any mercy indeed must be shewed , it must be to barrabas , not christ. vse . 1. count it an hard case to be beholden to evill men ; jacob knew the inconvenience , and refused the kind offer of esau , who either himselfe or his servants would guard him in his way , gen. 33. 13. balaac will not inrich balaam , but first he must curse gods people . vse . 2. see thy favour benot mingled or poysoned , doing harme and mischeife ; the heathen emperors would shew mercy , if the martyrs will cast but one graine into the fire ; their favour must be bought dea● ▪ the witch will favour thee ; the divell will cure thy body , but he must have thy faith , thy soul ; the father , the master will allow his children or servants sports , recreations , but on the sabbath day , when the refreshing of the body is the corruption and destruction of the soule . many fugitives goe away , and find favour and preferment in rome , doway , and in popish countryes , but on condition they be come traytors to god in open idolatry , and to their prince and country in open rebellion and practice , like satans kindnesse to christ ; all this will i give thee , if thou wilt fall downe . note . 3. by what manner of tempter peter fals , a woman , not a man , a silly maid , a very weake party . quest. why ? answ. 1. peter presumeth that all men could not cast him downe , christ had denominated peter for his solidity and firmnesse , and he thought himselfe ●ure enough ; but now he shall see more evidently his frailty , to be so suddenly cast downe by a fraile woman ; he shall see now that the strength he boasted off is blowne away by the breath of a silly girle . 2. to shew him the more , as his pride was more then the rest , a shamefull fall for so great a professor , to fall before so vain a woman ; abimelech would rather kil himselfe then endure the disgrace to dye by the hand of a woman ; but as pride goeth before shame , so gods justice will shame proud peter , that when he cometh to himselfe , this circumstance shall kill him , and touch him at the quick , the shame shall be as ill as the hurt . vse . 1. how easily god overthroweth the pride of man ; he need not come in his owne person , he need not bring a champion or man of war against him , but the sillyest creature is strong enough to confound them ; a silly boy or girle shall be tempter too strong for as presumptuous a professor as peter . the lord who resisteth all sinners , is said often to resist the proud ; that is , after a speciall and severe manner , because they will draw gods glory upon themselves ; he commonly so resisteth them as he turneth their glory into shame , and confoundeth their pride by weaknesse ; hath god neither angels nor men to command against pharaoh ? yes , but will rather confound him with an army of frogs , flyes , catterpillars in derision of his pride ; the same god could have turned the dust of the earth into lyons , wolves , bears of strange greatnesse and fiercenesse to have met that fierce and cruell king that said , who is the lord ? and in spight of him oppressed the people , but in scorne of his pride he turned the dust of the earth into lice , who made him and his enchanters confesse it was the finger of god. proud herod , who assumed the glory of god to himselfe , it is the voyce of god , not of man , the lord consumeth him with lice the basest of the creatures , and not so much honoured as wicked jezabel to be eaten of dogs , but of lice . historians writes of a city in france that was depopulated and wasted , and the inhabitants driven away by frogs . a history reporteth of a town in thessalonica rooted up and overthrowne by moles . we read of pope adrian choaked with a flye . thus the lord playeth as it were with his enemies , scorneth to come himselfe in field upon them , but armeth the meanest of his creatures against them . let this humble us under the mighty hand of god ; presume of nothing in our selves , be proud of nothing , least we know by wofull experience that a thing of nothing shall cast us down . if our pride shall resist god , gods weaknesse shall resist us , and we shall know to our cost , that the weaknesse of god is stronger then man ; never was pride of heart unrevenged with fals , sin and shame . note . 4. the temptation is the same in effect with the former . this man is one of them ; she accuseth not peter for a malefactor , or a wicked liver , but onely that he is one of christs disciples ; and this is matter of accusation ( she thinkes ) sufficient . note what are the many quarrels of evill men against the godly , and what are their accusations : because they are of the number of christs disciples and followers . act. 15. 19. the accusers brought no crime of such things as i supposed , but had certaine questions concerning their owne superstitions , and concerning one jesus , &c. here they hate not peter , but so farre as he was with christ. reas. 1. evill men cannot hate evill for it selfe , but for sinister respects , yea , they love it , and will not leave it , and therefore evill men commonly accuse not for evill , but for good . reas. 2. darkenesse fights not against darkenesse , but light , and the greatest light most , john 7. 7. because it testifyeth of christ himselfe most , and against the members for the head sake ; a thiefe hates the light . reas. 3. wicked men lie still under the woe of them that call good evil , and evil good , through corruption of judgement not renewed by grace ; and therefore you shall still observe , that the greatest fault objected by the wicked against the godly , is for most part the doing their duty as here in peter ; was it not peters duty to be with his lord ? what other cause in prophets , apostles , in christ himselfe ? vse . in these dayes also to be with christ , is matter of accusation enough against a godly man , john 9. 22. 34. the blind man was excommunicated because he had been with jesus . papists after the same manner exercise deadly hatred against the gospell , and excommunicate as heretiques all that stand to the doctrine of justification by the only grace of jesus renouncing merits of works of papists , and after a subtill manner out of the depth of satan , have laid under the reproach of heretiques , such as walke according to the rules of christ and his profession in their course , renouncing the libertine wayes of the world and watching more narrowly over their owne . these at the first restoring of religion and casting out of superstition and romish idolatry , papists who gnashed their teeth for envy at the lords great worke , branded with the names of puritans , precisians , and holy brethren , &c. ever since , and at this day more then ever ; what is the ordinary quarrell and scorne but the same taken out of the mouths of enemies , thou art one of them , a disciple , a puritan , a professor , a brother , all one with this of the maid , thou wast also with him ; now weake things and small goe for currant to bring good men into danger , as peters here being with christ ; even looking toward good men is ground enough ; and evill men can make great noise of it , as jewes against christ , he is a friend of publicans and sinners . as spyders can turn every thing into poyson ; so wicked men turne wholsome things into poyson and malicious accusations . acts 21. 28. oh men of israel helpe ; this man , &c. paul gave the law his due , onely denyed justification by it , nor spoke against the temple , but their hypocrisie who could discover all by coming to the temple , nor dishonoured their place , but all their faire shewes in that place would not serve , but it was as the offering of a dog without faith or repentance ; this was his duty to teach ; nor brought he gentiles into their temple , but they supposed so ; and suspition is enough for evill men , and helpeth them well ; i thought it had beene thus ; but what if he had ? now the temple was free for all ; moses law ceremonial was at an end ; so as when these wicked men had said all they could , equity could find no substance in their accusation , yet these grounds were enough against paul to draw him to death , ver . 31. let a godly preacher come and lift up his voyce as a trumpet against sin ; oh he is an intolerable man , he is so sowr , so tart , so judging , he preacheth nothing but damnation , he makes reprobates of us all ; when all this while he doth hi● duty in telling israel her sin and judah of her transgressions . let him preach often , and be more diligent then some idle drones , so that the word prevaile with men , and they begin to taste the soundnesse and the sweetnesse of it , and frequent it with more gladnesse then the eye of envy would they should ; oh then he is factious , draweth disciples , is popular ; if we let him alone , all men will beleeve him say the pharises . let him preach with authority , and not as the scribes , and convince evill men , and seeke to pull their lusts out of their hearts and hands , and now they perceive the word too strong for them , then they fetch another windlace ; christ teacheth wonderfull well , and he is teacher from god , and teacheth the way of god truly , but he healeth on the sabbath day , or breaks some traditions of the elders ; a good man otherwise , but his disciples wash not , fast not , and the failing in some idle tradition or ceremony is enough to hate christs own doctrine and to hurt him in his owne person to the unmost extremity . secondly , the temptation ; thou wast also with jesus of nazareth ; or as john 18. 17. art thou one of this mans disciples ? belike both asking the question , and affirming that he was . the tempter light , not caiphas himselfe , but his doore keeper , and that not a man , but a silly maid . the temptation as light : she doth not scorne him or his master ; she saith not , belongest thou to this seducer , nor art thou a follower of this factious fellow , who is now brought in question for his life ? but in simplicity and gently enough , art thou one of this mans disciples ? yet peter is too weake for so weake a temptation . note . he that is presumptuously confident where he should not , is basely fearfull where he need 〈…〉 ●●rist foretels peters fall , but peter feares nothing ; but a silly damsels 〈…〉 him ; an unkinde word , and fear hath oppressed him . 1. it is a just reveng●●hat he that feareth not god , should feare every thing else ; and if the feare of god be shaken out of the heart , the feare of man , yea of a veery worme shall be let in ; had peter retained the fear of god , he had not here so feared , but now must fear where no fear is . 2. god in this kinde punisheth the presumption and boldnesse which a man hath in himselfe , by turning his carnall courage , which resists true feare , into terrours of heart and vaine feares , that were there nothing without him to fear , he shall not want terrors of minde that shall leave him but a little rest . herod is told enough to behead john , and no man can feare him for it , but his owne thoughts fear him ; o , john whom i beheaded , is risen ; now he fears where no fear is , prov. 28. the wicked flye none pursuing ; his own fancy shall fear him . vse . peter shrinkes not before caiphas , but his maid asking but a question ; see that carnal confidence and human strength will leave a man in the suds at length ; this courage of flesh and blood had carried peter a great way in the cause of christ in resisting his apprehenders , following him to the high priests hall , brings him to the ●ire , but now leaves him . if a man had all the courage we read of among the famous roman warriers , it will not carry him after christ , whethersoever he goeth ; it might carry him to contemne death for his countrey , for his credit , &c. but for christ it will faile him . it is given as well to suffer for christ as to believe . vse 2. examine well thy boldnesse , whether it be for god or man , ere thou trust it ; the boldnesse of flesh will make us couragious before the battle , but when the alarum is sounded , then the shaking of a pike or report of a musket feareth him as a childe , out of the field . quest. how shall i know ? answ. if thou beest strong in the power of christs might , then thou art strong in thine infirmities ; that is , hast a strong sence of thine owne weaknesse , and findest thy frailty , and art driven out of conceit with thy selfe ; and having no strength in thy selfe , leanest onely on the strength of thy captaine . stand in this strength , and in question of thy life , thou shalt have boldnesse , as john before herod , elias before ahab , when poore peter , stout in himselfe , shall fall before a poor maid , almost unquestioned . vse 3. let him that stands take heed least he fall , 1 cor. 10. 12. thou sayest thou lovest christ ; so did peter , else he would not have followed now ; thou mayest account of strength to stand if all other should fall , so did peter ; but thou seest a pillar here shaken with a wenches word , that thought all the threats and tortures of the rulers could not make him shrinke . seest thou the foreman of the apostles so neere and deare unto christ , who would have confirmed his brethen , so foulely to fall ? be not thou high-minded , but feare . mot. 1. consider thy selfe a childe , weake and feeble , soone cast downe , and being ready to stumble and fall , get to a stay as fast as thou mayest . 2. the adversary is strong , and flesh is weake , mat. 26. 41. and is onely supported by strength of grace ; the lyon of the tribe of judah foyles the roaring lyon. 3. hypocrites not fearing to fall , fall fearefully ; but the godly fearing to fall , fall not , at least prevent many fals , and rise out of them all . note . peter resembles here the state of every christian , set betweene a warme fire on the one hand , and a dangerous temptation on the other . thou art one of them . satans ayme is , either to allure and entise us to sinne , by a number of weapons out of the storehouse of prosperity , or daunt us by weapons out of the armory of affliction and persecution . rabshekeh , 2 kings 18. 31 , 32. offereth peace and promiseth in his masters name , if we will lay aside our armes ; and mixeth threats and boasts in his strength : so here . satans subtilty hath plots amongst all men ; if low 〈◊〉 , he will brouse and make them ordinary fuell for fire ; if high trees , he hath lightning and thunder , and violence of every tempest . and in all estates , adversity is a sharpe winter , to nip sprigs of grace ; prosperity as an hot sun and summer to nourish weeds ; peter here feeles the force of both . vse . that christians watch both in prosperity and adversity ; know that frowns and fawns of sathan and the world are alike dangerous ; flattery and force , both enemies , and more dangerous if both assault at once ; as here peter . verse 68. but he denyed it , saying , i know him not , neither wot i what thou sayest . here is the first denyall of this champion , by a silly girle ; wherein see the foulenesse of his sin . 1. he denies flatly , and peremptorily , saying , i know him not . 2. in doubling it , implying more resolution , neither wot what thou sayest ; both which speeches were manifest untruths and lyes against his own conscience ; for peter well knew christ , having bin long with him ; and one of his first disciples , he had confessed him , thou art the son of god ; besides , he knew well what she meant , and therefore it was another lye . 3. in denying him so openly amongst a multitude ; before them all , saith matthew . 1. the fault is so foule , as one witnesse were too much ; but peter provides witnesses enough , a cloud of witnesses . 2. he that denyeth christ before any man , shall be denyed before the father , mat. 10. what a great sin to deny him before all men ? 3. in so great a company were a number of wicked men ; and now peter exposeth the name of christ to all their scorne and opproby ; he hardens and animates them , and stands with them in rejecting of christ. there were also some weake ones and well-wishers to christ , as he that carried peter in , and some that might be coming forward ; and peter by his example being the foreman of the disciples , weakens and scandalizeth all these , and destroyeth so many soules , and if he that offends one of these little ones , better a milstone were hanged about his neck , and he cast into the sea ; what a case is peter in that offends so many ? note 1. how far soever the courage of flesh and blood carries a man , and rash zeale , if not a stronger prop , it will leave a man in the suds at length ; for , what is become of all these great words , i will lay downe my life for thee ; and why can i not follow thee now ? and i will dye with thee before i will deny thee . is this to follow the master , to deny himselfe , his disciples ? is this to lay down the life for the master , to fear the voyce of a silly girle ? is this not to deny christ , to deny thy selfe a christian ? for if thou knowest not him to be the christ , thou knowest not thy selfe to be a christian. thus in one word bold peter denyeth and renounceth his lord , his faith , his profession and salvation by him . vse . let us looke well to our zeale , that it serve us not as peters did him ; the drugs have adulterates , and the most cunning coynes their slips , and the best graces have in this corruption their cracks and defects ; let us try and weigh and sound our zeale for its truth , and that by these markes . 1. true zeale is earnest for good , but it is not for a fit or passion , as john at his entrance , and peter here ; but it is a gift of the spirit , and a grace which is constant and lasting . 2. it riseth out of knowledge of god and our selves ; zeale not guided by knowledge is hurtfull , as rom. 10. 2. so here peter had zeale for christ , but knew not himselfe ; as mettle is dangerous in a head-strong horse ; so zeale degenerated in a head-strong passion , not guided by knowledge . 3. it is attended ever with godly sorrow , 2 cor. 7. 11. and griefe , first for his owne sin , and then others ; god is dishonoured in both , and he is troubled in both . 4. carried with care and feare of falling , not selfe-conceitednesse , trusting to himselfe , his strength , his judgement , as this of peters did . 5. coveteth spiritual things in the world ; christs was zeale to gods house ; so david , oh how love i thy house ! how deare are thy words unto me ! how sweet , &c. these ardent desires dryed him , and consumed him ; peter coveted gods honour ; but how ? his owne name , reputation , life , and safety was deare unto him . note 2. the nature of peters sinne which was the most direct deniall of christ that might be . first , not to professe and confesse his doctrine outwardly and secretly , is a denyall . 2. not to expresse the doctrine and power of religion , which we acknowldge true , whether for fear or otherwise , is an high denyall of christ. 3. to subvert or overthrow some fundamental point of religion , is fearfully to deny christ ; for it is all one to deny his doctrine as himselfe , being of the same nature with himselfe . but peters denyall was beyond all these , not against his doctrine onely , but against his person immediately , and this not to deny him by silence , but by speech , whom himselfe had confessed the son of god , and had heard him so professed from heaven by god himselfe once and againe . yes , when he needed not have openly disclaimed him , for the maids speech was , whether he was with christ ; he might have contented himselfe to have belyed himselfe , and said i was not , rather then have sinned directly against his lord and master . or what lawfull authority had this maide to examine peter ; he was not bound to confesse that he knew him ; neither doth peter confesse some , and conceale some , to fumble or equivocate to tell you ; for if this could have saved peter , he needed not have wept for denying his master , though some fathers would excuse him ; but he flatly , and stoutly denyeth all , that ever he knew him , or had to doe with him ; he doth not say , i know him not so well as i should doe . alas what a poore case is peter now in ; for if he deny christ , who doth not confesse him that others may know he doth so as well as himselfe , what a feareful denyall is to make others even boyes and girles know we disclaime him . doctr. note hence what a hard matter it is to confesse christ in time of danger and perill , when so great a disciple as peter before any great danger so resolutely denyeth him . reas. 1. satans malice ; he winnowes and tempts peter here , and the saints to plucke them from this confession , because he knoweth that god is greatly honoured by the confession of his servants . that the truth is notably confirmed which shakes the wals and foundation of this kingdome . that confessing him before men , notably incites and provokes others to the love and likeing of the truth , and to the imitation of such holy examples , and because he would hinder the happinesse of saints , well knowing that 〈◊〉 that denyeth christ , shall be denyed of him . reas. 2. strength of corruption in us makes it very hard at such times . 1. how hard is it to deny our selves ? and not denying our selves , we cannot but deny him ; we not onely reason with flesh and blood , but conclude with flesh and blood against the yoke of christ ; paul communed not with flesh and blood . gal. 1. 16. 2. how doe we blush at the chaine , and shame at the crosse of christ , which indeed is the glory and crowne of a christian ? he that is ashamed of christ , how can he confesse him ? 2 tim. 1. 12. i suffer these things , and am not ashamed ; for i know whom i have believed ; one cause why many among the rulers beleeved and durst not confesse christ , was , because they feared to be cast out of the synagogue , john 12. 42. 3. how are we glued to the love of the profits , and glory of the world ? loth we are to be too great losers by christ , much lesse forsake all to follow him ; this maketh it hard to confesse christ in cases of losse and disadvantage ; this cause is in john 12. 43. the rulers confessed not christ whom they knew , because they loved the praise of men more then the praise of god. demas would not have his commodityes hindred , and so forsooke the apostles , 2 tim. 4. 10. reas. 3. weaknesse of faith and graces ; peter had now true faith in his heart , but weake and raked up in a heape of corruptions ; where is no faith , is no confession ; a strong faith , a strong confession . peter was now as a man in a sowne or qualme ; living , but little shew or sense of life . nicodemus a beleever , a lover of christ , his faith made him come to christ , but the weaknesse of it made him speake little and low , and not directly for him . joseph of arimathia a disciple and a beleever , but a secret one for fear of the jewes , john 19. 38. vse 1. conceive it no easie thing to confesse christ in tryall , nor a thing to be performed by our owne power , but pray for the gift of the spirit called the spirit of strength , isa. 11. 2. which sustaineth us , no cause shall daunt it . 2. pray for wisedome when and how to confesse , that the lord opening our eyes aud mouthes we may speak as we ought . 3. pray for faith , psalme 116. i beleeved , therefore i spake , rom. 10. 10. with heart beleeve . 2. resolve of the nec●ssity of confessing christ , being called thereto , 1 peter 3. 15. be ready to give an answer to every man that asketh a reason of the hope that is in you . philippians 2. 10. every tongue must confesse jesus christ is the lord , to the glory of god. arg. 1. consider here first the end of our being in the world , to honour god and his truth , and promote our owne and others salvation ; therefore not onely not deny but confesse . 2. the excellency of the truth confessed and witnessed unto , not by us onely but by the whole trinity , the blessed augels , the holy prophets , the inspired apostles and constant martyrs in all ages . 3. it is gods right thou shouldest confesse him , even to thy utmost perill , to whom thou art given of the father , by whose blood redeemed , whose peculiar thou art ; how couldest thou brooke that servant , to whom thou payest wages , that being ashamed of thee would deny thee his master ? 4. christians must be considered not onely as private men , but in the communion of saints , glorifying the gospell , not onely by walking worthy of it , but also suffering for it , as lights , not for it selfe , but for others . 5. thou wouldest not be denied of him hereafter , but desirest he should acknowledge thee in another life ; but if we deny him , he will deny us , 2 tim. 2. 12. 6. conversion produceth confession , as in the converted thiefe ; and confession is accompanied with salvation , rom. 10. 10. with the mouth confesse to salvation : onely this man is of god , 1 john 3. 4. 7. thou canst not but confesse christ , nor keepe faith at home ; it is as fire within ; and christ saith , he that is not with us , is against us . quest. how shall i be able to confesse christ in trials ? answ. 1. settl●●hy selfe in a sound knowledge and judgement of the truth ; unstable persons that hang between two religions , as meteors , will never abide the triall . if trials should come , many of our ordinary hearers , for want of setlednesse of judgement and sound measure of knowledge , will prove as potters clay , fit for any forme , or as wax ready for any stamp or impression ; so meteors between two religions , enemies to confession . 2. get sound love to the truth ; else god will send strong delusions to beleeve lyes , on them that receive not the truth in the love of it , 2 thes. 2. 10 , 11 , 12. 3. expresse the power of religion now in dayes of peace ; for he that denyeth the power of religion now in the time of peace , god will never give him the honour to professe in time of persecution ; he that will deny by a warme fire , will deny more easily in a fiery triall . 4. arme thy selfe against the sweet and sower , the best and worst of the world ; beware of preferring of the best things as better and sweeter then christ and the glory of heaven ; god is not so prodigal of his glory , nor of the gracious merits of christ , as to bestow it on such as love earth better then himselfe or his sonne ; neither gaze with both eyes upon outward things never so little , but on the power of god , which is manifest in weaknesse . 5. set thine eye upon the glory of being confessed by christ before his father and his angels ; oh this my servant was more willing to dye for me then deny me ; and the terrour and disgrace that christ should deny us , when our own consciences are up in armes against us , then he shall proclame and disclame us , in that we preferred every trifle before himselfe , &c. 6. looke on examples of saints , keeping the profession without wavering in losses and crosses , heb. 10. joyfully enduring the spoyling of goods . pauls life not deare : compare thy selfe with these , &c. then he went out into the porch , and the cocke crew . peter having denyed his lord , beginneth to perceive himselfe in some danger ; for he seeth that better then his sinne ; and seeing it was not safe for him to be there , he beginneth to withdraw himselfe , and goeth into the porch ; he beginneth to be weary both of the person and place , and perceiving he was gone in too far , he would get back againe if he could . note 1. it is not good to goe too far into the houses of wicked men ; for hardly shall a man get out without a scar , no more then peter . reason 1. there can be no agreement betweene light and darknesse , righteousnesse and unrighteousnesse . 2. all their counsels , courses and examples , being pestilent and hatefull to god ; a good man should either offend them in reproving , or god in not reproving ; thou must doe as they doe , or leave thy roome to such as will. reason 3. what good canst thou expect from them , or what good canst thou hope to do to an obstinate person , who is unworthy of a reproof , unfit for christian counsell , prov. 23. 9. speak not in the eares of a foole , for he will despise the wisdome of thy words . vse 1. to wonder that many can be inwardly conversant with all companies , and enter bands of society with all manner of persons , papists and protestants , church-papists and recusant papists , ruffians , swearers , drunkards , railers and scorners of good men and good things ; how men professing godlinesse can be inward with such , eat and drinke with them , ordinarily uphold them in their courses , fall to their games and exercises ; certainly these men cannot hold their owne , no more then peter here , but mustneeds counterfeit ▪ an outside . peter is almost no sooner in the high priests hall , but he denyeth his lord as fast as any . vse 2. he that resolveth to uphold his integrity , must say with david , psalme 119. 115. away from me ye wicked , for i will keepe gods commandements : and hide himselfe away from wicked company ; neither is it out of singularity , to seeme better then others ; nor of pride , as disdaining neighbours , or thinking no company good enough for them ; but out of sense of their owne weaknesse , and feare of infection from them . vse 3. learne a point of wisdome in peter ; seeing we must be cast among evil men , be not too familiar with them ; rather stand without in the porch then thrust into the ●all ; keepe aloofe from them , for so thou shalt escape best ; thus peter began to do when he discerned his danger by them . note 1. peter went forth , but not farre enough ; for he went but into the porch , but came backe . quest. why did he not goe quite away and leave the house as well as the hall ? or going backe , why returned he backe againe ? answ. peter was now as a bird that had lost his nest , knew not what to doe with himselfe ; in staying was danger , and in going now was as much danger ; for if now being questioned he should flye upon it , he should confirme their suspition against him ; and confesse that which he would fain dissemble . againe , he had heard that servants perhaps mutter against him ; for it appeareth there was a great many more then three that set upon him , and feareth they will pursue him , if he should flye , and there resolveth to returne among them , set as good a face on the matter as he can , and falleth into familiar and free talke with them , if by that means he might prevent suspicion . note here , that whosoever would keepe himselfe free from the danger of sinne and sinners , must not onely get out of the hall , but out of the porch of sinne too , as solomon out of the wicked womans house , so every wicked mans house , pro. 5. 8. keepe thee far from her , and come not neer the door of her house . peter should have done better if he had left the house , and not stucke in the porch ; it had beene in him , and should be in each of us . 1. christian wisedome , to keepe without the harlots reach . 2. christian zeale , hating all sin even the appearance . many step out of the midst of sinne , but hang about the porch , would not be outragious sinners , but retaine a smatch or taste ; not open adulterers , but adulterous eyes , thoughts and speeches ; not noted drunkards , but company keepers and bibbers ; not blasphemous swearers by wounds and blood , but by faith , troth , god , &c. not workers on the sabbath , but idle and prophane in words and deeds ; not open railers and scorners of good exercises , and men , but secret haters or dislikers ; all which is to sticke in the porch of sin , and as peter thou art not gotten out , but coming backe into the hall againe . note 2. in that peter sticks in the porch and cometh backe among them whom he had forsaken , how hardly a man that hath beene long used to bad company and courses , is brought backe to leave it altogether , but either he will looke backe , or tarry in the porch ; peter that is but new come in , and scarce warme in his place among them , cannot resolve to leave them though he be warmed by sense of perill and danger . sin and sinners are like bird-lime ; the more peter strives to get out , he seeth himselfe more lymed and intangled . how much harder is it to get out of the custome and habit of sin and sinfull companionship ? lots wi●e gotten out of the midst of sodome , looketh backe ; nay good lot himselfe cannot be got out , but the lord must stay his leasure , and the angell must pull him out that the flame catch him not . vse 1. pray that we never fall into bad company , and bad places , bad alliance , bad acquaintance or courses among earthly minded and ungodly minded men ; for surely we will hardly be got out , we will have as many carnall arguments as peter to carry us back into their company , we must not part with old friends , we shall be thought uncivill , or strange , or it may be we may here some say , what , art thou one of his disciples , what , become precise ? then all is mard , and then if an angell , yea two angels bid thee away in haste for our lives , we will with good lot still prolong the time . vse 2. beware if thou hast set forth out of the company and courses of sinners , so far as the court , that thou dispute not with peter , much lesse resolve to goe backe againe ; for peter made his case worse then before , 2 pet. 2. 20. better never have knowne the way of truth , then forsake it ; was lots wi●e a●● better for getting out of sodome that looked backe ? nay , was she not worse , being made an eye marke of gods justice to all posterity . is it not a fearfull thing to be weary of well doing , and a fearfull wickednesse to make defection from god ? is he fit for the kingdome that puts his hand to the plough , and looketh backe . beware thou beest not one of those dogs that returne to their vomit , nor a swine washed returning to her wallowing , all the former motions and endeavours were deceitfull and hypocriticall ; for , were they sound , they should have lasted . the divell once cast out and returning , brought seven worse then himselfe , and the end is worse then the beginning . note also the contrariety of the wicked from god himselfe , he provideth safety for his children by night ; esau was admonished by night not to speake roughly to jacob. the wicked alway tend to destruction of themselves and others . and the cocke crew . note 1. it appeareth it was in the night that christ was apprehended , ●nd in that , how watchfull and diligent christs enemies were to worke malice and mischiefe against him ; so were the sodomites busie all night to abuse themselves and doe mischiefe . gen. 19. solomon saith wicked men cannot sleep till they have done evill , prov. 4 ▪ 16. and sleepe departeth from them unlesse they cause some to fall ; judas will watch an opportunity against christ , even in the night to betray him . reas. 1. because they are carried wholly and naturally unto evill without any inward restraint ; it is a sweet morsell , and perhaps the lord seeth them not . 2. darkenesse maketh them more bould , and fitter for a worke of darkenesse , as judas apprehends , and soldiers lead him away . 3. malice against christ and his members in the wicked never sleepeth , but watcheth occasions against them ; they resemble satan their guide . 4. having got occasion , they will not slip it , but execute presently , though at midnight ; they breake their sleep for it . 5. yet god overruleth that it should be typifyed by a paschall lambe , killed by night , exod. 12. 6. as himselfe was slaine in the evening of the world. vse good men on the contrary learne to watch in the night for good and gracious purposes ; let thy reines teach thee wisedome in the night ; david professeth he will not go up to his bed , nor suffer his eye ▪ lids to slumber , till he have found out a place for god. tully saith it were a shame for him that catiline should be more watchfull for the destruction of the common-wealth , then he for the safety and preservation of it . in sparing sleep for good purposes is a recompence , gen. 19. 4 , 29. consider that night-sins , have day plagues , 2 sam. 12. 12. consider , job 35. 10. god giveth songs in the night , and his mercyes walke round about thee all night long , he keepeth watches for thee , he thinketh on thee , and doth for thee , that thou doest not for thy selfe , keepeth thy house , body , goods , soule , while thou sleepest ; and therefore in the night do thou thinke of him . psal. 119. 55. in the night season oh lord i thought on thee . in the night commune with the lord by prayer , meditation and confession . psal. 77. 60. in the night i commune with my heart , and search out my spirit ; in the night desire after the lord , isa. 26. 9. so the church , with my soule have i desired thee in the night ; yea , with my spirit within me , will i seeke thee early ; in the night praise the lord ; at midnight i will rise and praise thee . examine thy imployment of thoughts in the night , when thou goest to bed and risest , whether thy thoughts run after money and mucke , world and businesse , whether on revenge , pride , hatred , sports , or whatsoever . a good heart hath a better treasury within it selfe , and without it for thee to feed on ; meditate and be serious , and remember still how diligent we should be in gods wo●ke ; cursed is he that doth gods worke negligently , jer. 48. 10. note 2. god would admonish peter according to his word by the cocks crow , if so be peter will take knowledge of himselfe ; but peter doth not . quest. why ? it may be being midnight , he was sleepy and could not hear . answ. but peter had got his first sleepe before , christ went thrice and found them sleeping ; besides peter was now afraid , and feare and danger kept him waking enough , and therefore the cause was , 1. his heart was asleepe and regardlesse of his sin , and so long all the cocks in the world cannot wake him . 2. the time appointed for his wakening was not yet come ; he had denyed but once as yet ; he must deny thrice , let the cock crow never so often . note . a fearfull consequent and companion of sinne is induration and blindenesse ; here we see even the godly themselves sleep fearefully after sin ; how did david cast hit conscience asleep after he had committed adultery ? his heart is hardened ; and after the adultery , he falleth into murther , and yet along time he is not wakened till the lord by his prophet wakeneth him . gen. 37. 24 , 25. when josephs brethren had taken him , and stript him , and cast him into a pit , then they sat-downe to eat bred ; a man would have thought they should have sat downe to weepe for their sin ; but their sin hath so blinded them , they rejoyce together as if they had nothing offended ; nay , now almost twenty yeares they carry their sin , and never take notice of it . reas. 1. because mans heart naturally is hard , being infected with the poyson of originall sin ; and this hardnesse is increased by our owne sins conceived or consented to , or committed , or repeated , or continued ; there was no deadnesse or dulnesse in adams conscience in innocency . 2. sinne hath a property , to stun and benum the conscience and soul of man ; for as a man falling from an high place , lieth a great while in a swoon or trance , and cannot help himselfe ; so the children of god in their fals of sin. david afte● his sinne was a dead man without sence of sinne , or of comfort ; he had lost his heart , his joy , his feeling , till god created and restored him againe , psal. 51. 3. the supposed pleasure of sinne doth drowne judgement , disturbe reason , and blinde conscience , so as it can sooth it selfe , and thinke his owne sinnes lesse , or scarce sinnes ; every man thinkes his owne breath sweet ; and delight in sinne brings on custome , and custome in sinne taketh away the sense of sinne . vse 1. beware of a sleepy heart and benummed conscience , a most fearfull fruit of sinne , and far worse then sinne it selfe ; most men are in love with their consciences when they lye still and quiet ; and this is the case and conscience of the common protestant , who takes that for quietnesse and peace which is indeed death it selfe , or a deadly lethargie of conscience . but this dead conscience is like a dead body layed in the grave , sleepes , lyeth still , and is cleane forgotten , but shall awake , and rise again & be more active then ever it was , either in mercy , and in season , as in the godly , when they shall sustaine sorrow enough , and taste the soure sauce of their sweet meats , and out of deepe sorrow recover their joy , as in peter ; or in justice , and too late , as in judas , who slept all the while he conspired against his lord , but no sooner wakened , but he went and hanged himselfe ; here was the most fearefull wakening , because his denyall of his lord was of maliciousnesse , peters of infirmity . many living in grosse sinnes thanke god they never were troubled in conscience , proclame their shame and misery . vse 2. if a conscience renewed in part can be so blinded by sinne , oh what grosse corruption and wickednesse reigneth in a conscience unregenerate ? this will make stop at nothing , but groweth senselesse in the foulest wayes of sinne ; this goeth on from evill to worse without remorse , till sometimes they be delivered up to a reprobate sence ; cain to kill his brother , absolon to rebell against his own father , amnon to defile his sister thamar . a smith layeth as many hard blowes on the anvill as on the iron he works ; the anvill is the same not dinted , but the other yeelds to his desire ; so here is the difference , but that one hath heat and fire in it , softning it , the other cold without all fire within ; so here , god speaketh as loud stroakes and as hard on the wicked mans heart , as on the godly ; the same voyde , the same hand , but without all fire and heat of the spirit mollifying without all impression , onely recoyls the voyce and stroake . vse 3. oh that we could come to feele and cry out of the stone in the heart as we will of the stone in the kidneyes , and esteeme hardnesse of heart a fearfull plague , as indeed it is . if god take away a mans bodily sight or hearing , every man taketh notice , and mourneth under such a rod of god , but when sinne hath taken away the inward ear and eye , that there is no seeing or hearing of admonitions and rebukes of sinne , no man thinkes this a judgement , but a benefit ; seeing therefore soft a hearing heart and eare is so great a blessing , as the contrary is a curse , labour for soft hearts , pray against hardnesse ; use meanes to waken thee ; get wise and understanding hearts to observe the crow of the cocks , to observe the steps and wayes of god with us , and his degrees and dealing with us . motive 1. this is a part of gods revenge against sinne , both in godly and wicked ; david will secretly take another mans wife , his wife shall be taken openly on the house-top in the sight of israel , in which all israel shall read the sinne of david so secretly contrived . 2. that which the wicked feareth must come upon him ; he feareth nothing but light , nothing so much as mans eye , so if he cannot carry his businesse caste tamen cau●è therefore god brings this feare on him , and oft boyes and girles come to know and speake of that they most sought to cover . 3. shame and sin goe hand in hand ; and in effect . the sinner hateth not onely his owne soule , but his owne good name ; the adulterer that watcheth the twilight , and hideth himselfe in the night , shuts the doores , windowes , drawes curtaines , &c. cannot shut out gods eye , nor the eye of his owne conscience , no nor the mouthes of men , but some one or other spyeth him , and for the most part he is reputed as he is . the drunkard that is drunke in the night , he is ashamed of his sin in the day , though many deboyst persons be not ; yet because the wife , children , servants , neighbours , companions spye him , he beareth justly the name and shame of his sin , which he thought darkenesse could beare off ; so the usurer , the unjust trader that smootheth over deceit , one time or other , one maid or other , one occasion or other , shall detect them , and cast the shame of their sinne in their faces , and on their names . nay more , hide thy hypocrisie , thy distaste of gods servants in the darkest cave and corner of thy heart ; lock up secret wrath and displeasure in the most inward closet of thy breast , god will one day detect thee , he needes neither man nor maid to discover thee , the sparkes of thine owne fire within thee shall fly abroad , and make men know thee better then thou wouldst be knowne ; he that hath birds of heaven to carry forth curses of the thoughts against the king , eccles. 10. 20. and by that which hath wings can declare the speeches of thy bed-chamber , can and will easily in his time declare what thou art in things which of all others thou wouldest be masked in . note 1. here is another maid of the high priest as good as the former , and both as good as their master , all of them very busy against christ and his disciples , the master against the master , and the servants against his servants . but these maids forgetting their businesse , their sexe , their modesty , their place , shew themselves very rude in that , in the presence of so many men , they take upon them to prate to a man ; a stranger , in a businesse not concerning themselves or places . but learne , that as the master is , commonly such are the servants , such is the family ; a good master will have good servants , a bad contrary . the centurion , luk. 7. 8. being a good man , hath a number of good servants and trained in good order and subjection . and we scarce read of a convert , but we read of the faith and conversion of his family , acts 16. 33. the jaylor . chap. 18. 8. crispus beleeved , and all his house . but how contrary we see that of solomon ? prov. 29. 12. if the prince be given to lyes , all the servants are wicked . if esau be wickedly and malitiously minded against jacob , he hath three or four hundred servants all at his heeles ready to destroy him , gen. 33. 1. if absolon unnaturally plot the death of his owne brother amnon , he keepeth servants ready enough to act and execute it . a swearing master , hath blasphemous servants ; a popish master , popish servants ; an atheist master , hath atheist servants ; he careth not , nor careth whether their religion be for god or the divell . reas. 1. a good man hath a care to provide himselfe good servants , sober , teachable , at least inclinable to goodnesse ; david psal. 101. will not suffer a vicious person in his house , a lyer , a slanderer . no man is willing to entertaine a thiefe in his house , to rob him ; and art thou more carefull of thy goods , and weary of him , then he that will rob god of his glory by blaspheming , cursing and wicked courses ? 2. if he find them not so good , he is carefull to teach and instruct them ; so abraham was commended that he would teach his family after him , gen. 18. 19. and become a good patterne and example of piety and grace ; every man for his owne advantage will teach and traine up his servants and apprentices in the knowledge of their owne trads and occupations , and much more good men hold themselves bound to traine them in the knowledge of god , and way of godly life . 3. he will carefully reforme his family with abraham , cast out the scorner , the prophane and incorrigible scoffers , and such as will not yeild to instruction and admonition or correction , he will and must remove and expell as desperate and infectious members , that the whole be not corrupted or infected . reas. 2. why a wicked master hath a wicked family and servants . 1. because he delighteth in no other , but such as abett his own evil and execute it ; some men thinke it not for their profit to keepe a servant that cannot lye and sweare as fast as speak , so it be to others , not themselves ; they must not have their servants blockish , for then they will neglect their businesse , nor have too much knowledge ; for they will see their faults , and make scruple of their commandements . 2. because of the contagion of sin ; sin is of a strong and swift motion , it can move up hill and ascend from inferiors to superiors ; from the wife to the husband , as jehoram did evill , for ahabs daughter was his wife , 2 king. 8. 18. and ahab was wicked , whom jezabell provoked . from counsellors to kings , as the evill counsell of rehoboam , and from servants to masters , from people to ministers , isa. 6. 5. if it goe up hill so fast , how swift is it downe hill ? if it can rise from the feet to the head so quickly ; how suddenly from head to feet ? from superiors to inferiors ? 3. because of the countenance sin gets from superiors ; if sin be so bold and active as all the authority and care of superiors can scarce represse and restraine it ; how can it but thrive , when it hath gotten authority , countenance , and confirmation , when it is incited , commanded , backed and abetted ? it 's said rehoboam did commit idolatry , and all judah did the like under every greene tree , and on every greene hill , so here , all the servants , men and maids are as ready as their master to mischiefe and wrong jesus christ ; and it is so in most wicked familyes ordinarily , such as depend on masters for approbation , or preferment , conforme to their humors . vse . 1. for masters to provide even for their credit by reforming their familyes ; many professe religion and the fear of god , but it is in the church , not in his house ; he cares not who they be he keepeth in his house , swearers , godlesse and pophane persons , and they serve his turne , and doe his businesse , using them as beasts rather then men , who have soules for which they must make account ; say thou art no swearer , no sabbath-breaker , no atheist , no rude or disordered person ; if thou keepest such in thy house , surely thou art either such or mayst justly be so accounted . say not thou hast such bad servants , and it is so hard to get a good servant ; feare rather thou art a bad master , who neither carest to choose better , or make them better ; and perhaps th●y come out of such rude and disordered families as thine owne be ; thou hast run to the hedge and hast taken in bryars and thornes , and now complainest : takest them in whom thou canst not governe , and then complainest of incumbrance . 2. let masters hence learne to looke to their own wayes first , and doe nothing which they would not have their families doe after them , but as the sunne giveth light to all the regions round about him , and by his shine expels all darknesse ; so the master by his godly example , should be as a light to his family , inciting and encouraging all goodnesse , and chasing away sinne by instruction , example , and all due severity . say with joshuah , first , i and my house will serve the lord. hester , i and my maids will fast. thou art a master , know that true reformation of thy family must begin at thy selfe ; if thou canst not abide it in thy selfe , thou wilt not brooke it in others so neer thee ; sinne is a good fellow , is sociable , and would have all like it selfe . againe , thou canst not truely hate sinne in another , and cherish it in thy selfe , correct it in another , and cocker it in thy selfe . cast out thine owne beame first . vse 3. masters in the disorders of their families should humble themselves , suspect themselves ; turne part of their anger against themselves ; say , truely i and my house serve not the lord ; i have not instructed , i have failed in my example , i have not corrected the sinne when i might , i have not made right steps to my feet , which hath turned out others , heb. 12. 13. i have eaten foure grapes , and set their teeth on edge . vse . 4. servants learne hence , not to thinke they can be borne out in their evils by their masters example , nor doe any thing against a good conscience ; your rule is not the rule of your master , or framing to his example , but to the rule of the word . if thy master should doe or command thee to doe any thing that is unhonest , unjust , unlawfull or ungodly , thou must not in any wise doe it , but now know thou hast a master in heaven ; happy had it bin for this maid , now her master was so busie against christ , if she had taken his part , and the part of his disciples , acts 4. 19 , and 5. 29. whether it be right to obey god or men , judge yee . let not masters thinke themselves wronged ; for neither prentice nor parent , nor husband must be obeyed but in the lord. it was sarahs great infirmity , to dissemble twice at her husbands request ; masters must not drinke that water gotten by the hazard of the soules of their servants , as david . caution 1. if a command be onely inconvenient and unmeet , thou must obey ; if not unlawfull , make conscience . 2. if thou be sure it be sin , not a conceit or opinion . object . but i am in doubt . answ. here labour to be grounded : but till then , better doubt and obey , then doubt and disobey . 3. if sure it be sin , looke to the manner of disobedience ; though god free thee from obedience in act , yet not from obedience in suffering . though from the action thou knowest ungodly , yet not from reverent , humble , and dutifull subjection , affection and demeanour . to deny unlawfull things with sturdy and insolent words or carriage is utterly unlawfull . note 3. in the instrument that peter fals twice here by two women ; the papists hence declame , and make invectives against women , not onely because eve was the cause of adams fall , but for that these ' two maids were meanes to cast downe the pillar of their profession , saint peter . indeed the scripture shew what great power is in wicked women to draw men to evill as in solomon , jezabell , herodias , many women whose hands are as bands to drag men to sin , who are taken with their perswasion as saith solomon , even as an oxe to the slaughter . neither is it marvell that sin comes upon us in our nearest friends , nor that satan first overcomes the weaker vessell . nor that by that he overcomes the stronger ; for we fight not with flesh and blood , but with spirituall wickednesses in them ; and we can easily heare the whisperings and syren voyces of sin , being altogether corrupt . all which should teach 1. women to be sure their perswasions of husbands be just , holy and good ; never to dare to perswade men into sin ; as knowing they were given as helps unto men , to helpe them out of sin ; and whereas they are weaker vessels , and most impotent in their passions and desires , be sure to examine what they perswade too , so much more diligently , least they be circumvented as eve , and if they meet with so good a nature , as is easie to be perswaded , and heare them , it is a double sin to abuse it , and seduce it to evill ; it is said of a good woman , that she opens her mouth in wisedome . 2. it should teach men to care not to be drawne to evill by womens perswasions ; should aman be weake and womanly impotent ? joseph would not be won from his fidelity by any perswasion . that all wisedome is little enough to support a man matched with an evill woman , see in solomon , to whom no warnings , no wisedome was enough . but in these two maids observe more specially , that as the women had the first hand in the first sin ; so women had hand also in this great sin of the death of christ ; forthough they could passe no sentence against him in publique , yet in their places they could scorne him , and endanger his disciples . and consequent it is that women had need of their redemption by christs death as well as men ; whosoever have hand in the transgression , stand in need of the benefit and meanes of pardon . many women are carelesse of the main businesse , of the one thing necessary ; marthas ; this consideration should stir them up to chuse the better part . 3. all women learne this ; seeing much of their speech is directed to men , and they are much in speech , how to guide their speeches . 1. to open her mouth in wisdom , as the vertuous woman , prov. 31. 26. the law of grace in her lips ; to stir up the grace of god in any , and not the corruption of their heart , and not as many , who if they find their husband or friends forward or backward make them more backward , and if there be but a sparke of goodnesse , are means quite to dead and extinguish it . 2. to perswade and councell good things ; not as hamans wife when he told her of all his prosperity , but mordecai troubled all , hester 5. 14. she councelled him to set up a tree fifty cubits high ; and speake to the king to hang mordecai , which councell came home to her selfe . but rather as the shunamite to her husband , 2 king , 4. 9. i know this is a man of god , let us make a little chamber , and set him up a table , bed , stoole and candlestick , that he may turne in to us . 2. comfort him in his troubles with good and approved comforts , ; not as jezabell did ahab sick ; up , art thou king of israel ? i will get thee naboths vineyard , 1 king. 21. 7. but as manoahs wife , judg. 13. 23. if the lord would kill us , he would not have received our sacrifice , nor shewed us all these things . note 2. the cocke crows according to gods word , which should have beene a checke to peter for that he had done already , and a stop to goe no farther ; but the warning that christ gives him , wakens not his heart , doth no good ; while the heart is hardened , no meanes can do a man good ; here was meanes enough to stop peter . 1. christs prediction yet in his eares . 2. christs care in affording him a signe of his sinne , to lay to his heart . 3. the accomplishment of the signe in the cocks voyce , bringing now his sin to his ear , that he might take notice of himselfe ; but yet peter doth not , because of the senslesnesse and hardnesse of his heart . vse . as with peter , so with most men ; god offers peter a great blessing in the crowing of the cocke , but peter never sees it , nor receives it ; christ by his word as a powerfull cocke , would awaken men out of their sins , graciously admonisheth them of their danger of their fals , but men are as deafe as peter , they will not be dis-eased or wakened , and reformed . 2. observe the true cause of not profiting by the voice of christ in his ministry ; not in christ , not in the cocke here , but in peter himselfe not acknowledging that voyce ; so the word is preached , few profit , few are reclaimed ; where is the fault ? is it in god ? what can he doe more then warne the sinner , is it in the word , which is the power of god to salvation ? is it in the cocke or teacher ? may things be made more plaine , more intelligent and powerfull ? no , it is in mens hardning their owne hearts , closing their eyes , shutting their eares ; oh israel , thy destruction is of thy selfe . note 3. what a great plague of god an hard heart is , because it binds their sins upon them ; how doe swearers , lyers , sabbath-breakers , usurers , heare the voyce of the cocke , nay of christ himselfe in his word , crying out of their sins , denouncing damnation for them , and yet persist without reformation , but that custome of sin hath made them so deafe that they take no notice either of the sin , or that there is any need of reformation ? why doth yet the adulterer blush , the drunkard shame , the blasphemous swearer hide his face for shame at so foule sins , so cryed and crowed out upon , but that the conscience by sin is past feeling , and heart dead asleep ? vers. 69. then a maid saw him againe , and began to say to them that stood by , this is one of them ; but he denyed it againe . now we come to the second assault and temptation ; for peter lies now in security , and security is never without temptation ; a sleeping man fals with a small motion ; satan needs doe but little to thrust him downe , he will fall of himselfe , as eutychus acts 20. 9. then a maid saw him againe . ] a very little while after , a maid , whether the same maid , or she had told it to some of her fellows , it is not material , but likely it was another maid ; matthew saith it was another saw him againe . peter was bold to go to caiaphas house , because it was night , he was in hope to be hid , and that no body should see him ; but one maid spyes him , another wench spyes him , and now he sees that he was known well enough . note hence the boldnesse of sinners , who thinke to carry their sins close and secret from the eye of man ; besides , that the lord sees them through the blacke cloud , sometimes while they thinke themselves in a mist , and that they walke invisible ; in this path they are espyed well enough , and while they thinke to deceive others , themselves are most deceived . if peter would never so faine shuffle himselfe in among the high priests servants , one maid after another shall descry and disclaime him to be peter ; let him hide himselfe in the darke , a maid shall see him hide himselfe , onely christ shall spy him . and whereas it were very hard if they could not devise some quarrell against their preacher ; yet sometimes the lord so upholdeth his lights , as they have no just cause that they dare bring into the light , which they can quarrell directly against ; his profession and preaching is accused to be the cause of so many evils in the world , and so much preaching makes the world worse , and so as mad dogs they bark at the sun , and would pull the sun of out heaven , because it draws out the stink of a dunghill ; so the word , because it discovers evill is the cause of evill . how are good and godly men and women , brethren and sisters of jesus christ , members of his body , and one of another reproached and reviled at this day , and charged to be the worst of all sorts of people that live and the common cry runs against them , as sectaryes , hypocrites , and worse then idolators ; why , but saith pilate what evill hath he done ? you charge him with many severall things , but i see no evill in him ; nay ( say they ) as if we would have brought him to thee , if he were not an evill doer ; pilate must take their word , for that other sufficient matter can he wring none . oh but there be great matters against these precise professors , they be runners to church , great hearers of sermons ; nay they carry bibles under their armes , they repeat sermons when they come home , and sing psalmes in their houses , can goe about no worke till they have solemnly prayed , nor goe to bed without reading and praying , so great is their hypocrisie . they be jewes in keeping the sabbath , they must doe nothing , nor speake but holy things , scarce make their beds , dresse any meat , or eat it when dressed . nay , they have beene accused sometimes in pulpits , sometimes on stages , that they would not sweare , nor suffer an oath in another unreproved , nor they will not be drunke , nor abide to run to tavernes or ale-houses ; they are so strict as they will not indure any merry company , nor be merry themselves , as israel a people that dwelt alone , and numbred not themselves among the nations ; and are not these proper accusations ? or are there any other greater justly cast upon them ; so as our saviour concluds the matter ; if ye were of the world , the world would love her owne ; and peter , because ye run not with them to the excesse of errour , but stand with christ in your owne duty and station , and therefore they hate you . this so being , let godly men be so much the more wary of themselves and courses , as small things are made great matters in them . judge your selves in small things , let the righteous smite you , and the word of god wound your infirmityes , least you fall into their hands . oh that professors would so walke , as all their accusations would vanish into shadowes and smoake ; oh that you would by innocency thus dull and blunt all their keen weapons ! the wisdome of a man will make a benefit of an adversary , much more the wisedome of god in his servants . lastly , this may be a comfort and incouragement to godly men ; if they have nothing but thy profession to upbraid thee for , thou mayst take the adversaryes booke , and weare it as thy crowne ; make account if thou in thy life testifie of the evill of the world , it will accuse thee , if not for evill , yet for good , christ witnesseth against the world. 1. by unweariable paines in doctrine , that their workes were evill , calling it to repentance , to mortification , remission of sins , and newnesse of life . 2. by accusing the hypocrisie of it , except your righteousnesse exceed the pharisee ; a faire righteousnesse must they thinke they had , that shut them out of heaven . 3. by condemning not onely their adulteryes , vsurers , oppressions , thefts , murthers , but even their prayers , almes , fasts , chastity and piety , abstracted from faith and repentance ; could the world endure this ? 4. by innocency of life , opposed to their corruptions , he made both shine cleare . 5. by separating from their company in their evill , plainely declaring what he thought of them and their courses , and do thou the like , be sure thou shalt heare of the world on both sides . ver. 70. but he denyed it againe . where 1. repetition . 2. manner , with an oath , mat. 26. 72. peter had first denyed his lord for feare , now he denyes againe for shame ; least having lyed , he be found a lyar ; peter was better contented to be a lyar then so accounted , and therefore stood still in denyal . beware of acquainting thy tongue with the least untruth , least it easily come to be repeated , and into a custome . note he that once crackes his conscience , will not much straine at it the second time ; see it in good jacob , gen. 27. 12 , 19. he is at first very fearfull to seeme a mocker to his father , and to delude him with a lye , but coming unto his father , maketh a long speech , and professeth himselfe boldly and securely his eldest son esau ; and after when isaac suspected his voyce , and asked him , ver . 29. but a●t thou my son esau ? he answered againe , yea . good joseph , gen. 42. 15. 16. to shew his vehemency to his brethren , rapt out one oath after another , as it seemes was the manner of the court of egypt ( as now of england ) but not fit for joseph or seemely , nor fit for joseph or seemely , nor lawfull for any . reas. 1. sin is very bold where once it is bid welcome ; if it once enter , it knowes the way againe , and once admitted will plead , not possession , but prescription ; an army is easier kept out , then beaten out . 2. the sinner is lesse able to resist the second time , then he was the former , so peter here ; for grace is weakned and decayed by yeilding to the first temptation , and the strength of god which onely makes the way of grace easie , plucked away by grieving his holy spirit . therefore peter here denyes as often as he is tempted , and would have denyed a thousand times if the lord by his prediction had not limited the temptation , and returned with new strength . 3. the way of sin once set open , is as the gates of a city cast open for the enemy , by which satan bringing in his forces , strongly plants them , and quickly so fortifieth them , as a great strength shall hardly raze or remove them . every sin admitted , not onely weakens , but corrupts the facultyes of the soul by which it is upheld , it darkens understanding , corrupts the will , disturbs the affections , and raiseth a cloud of passions to dazel reason , as peter here in feares and perplexityes , and doubts , marvelous blind for a time . vse be exhorted to give sin no entrance at all , or if thou canst not keepe it out , drive it out presently by repentance ; as the wise mariner carefully keeps his ship from leaking ; and if he cannot ever prevent , but it will take in some water , he emptyes and pomps it out at the beginning , because then it is easier emptyed then afterward . a wise man is carefull to prevent a disease , and preserve his health ; but if he cannot alway do it , he will run to the remedy betime , knowing that an old disease troubles the physitian , which not distemper onely , but age and continuance hath confirmed . it is a folly to taste of sin , and the sweet meates of it ; but to sit downe to feed upon it , is madnesse to him that knowes he must vomit up every morsell , yea every crumb of it , before he can be well . againe , seest thou sin let in by sin ? though it may sollicite thee , yet let it no settle on thee ; cast thine eye about , and see how hard , how impossible almost to remove a custome of swearing , of lying , drunkennesse , or any evill habit which hath fastened on us ; how seldome are such habituall sinners reclamed ? how hard is it to turne the course of the thames or river , which time out of minde hath kept his owne channell ? how hard to plucke out a naile which one hath beene driving in forty or fifty yeares ? cast thine eye within thy selfe , observe how some favoured corruption let in , and let go , hath weakened thy soule , quenched thy good desires , deaded good dutyes dimmed thy judgement , and wholly unfitted thee for exercise of grace and expectation of glory . the manner of his denyall , with an oath . a dicer ( they say ) will grow to be a beggar in a night , and in a night peter will grow from a dissembler to be a swearer and forswearer . note 1. how ill peter prov●des for himselfe , to winde himselfe out of danger and perplexity ; evill men set upon him , and he sets upon god , and sets his own conscience against him by increasing sins and evils as the dangers increase ; not onely evill men , but good men are too prone to helpe themselves by evill meanes . not esau onely , being almost dead for hunger , must supply himselfe by selling his birth-right ; but jacob will get it by lying ; not saul onely will seeke to a witch to helpe him in a straight ; but good sarah wanting a child , although having a promise , will give her maid to her husband . reas. 1. want of judgement , when passion hath darkened it , takes it for a case of necessity , as peter here , which we say hath no law , but falsity ; it is not necessity to breake the commandement , but necessity not to breake it ; no necessity for david to kill vriah so to hide his adultery . 2. weaknesse of faith which makes hasty and weary of waiting on gods power and providence , his promise and truth set aside ; and if he delay our helpe a little we easily thinke he denyes it . vse let the godly in their straits seeke their enlargement from god alone , and not to increase their owne bonds as peter . let them in their streights labour to follow god as abraham , god will provide , labour to keepe peace , liberty and comfort of conscience , which onely can make them looke up to god , and expect a good issue . let satan prevaile with others to helpe themselves to wealth by lyes , oathes , deceit , to recovery of health , and things lost by the witch ; to wind themselves out of punishments by hiding themselves in lyes and tricks , and to avoyd an inconvenience , run into a mischiefe ; but let them beware in their hunger to make stones bread ; let them not leape out of the pan into the fire but serving a good lord , let them expect his goodnesse in good meanes , which had peter done , he had beene kept from great offences . note 2. how one sin brings in another , and how the stay in one sin , as to david and josephs brethren , brings an increase of sins ; denying brings in swearing , swearing brings in forswearing ; peter should not have sworne , much lesse forsworne ; for it was enough and too much to deny the second time . 1. here was no necessity for an oath , neither being lawfully called , nor in a thing which ( had it beene true ) might not have beene otherwise proved by reason , testimony , or other proofes or arguments ; now an oath is ordained of god for confirmation of a weighty and necessary truth when all other proofes faile . 2. here is an oath made , neither for gods glory , which tended to the denyal and dishonour of god , where a right oath is a glorious use of gods name ; nor the necessity and good of men , except it be good to be deceived in so great matter as acknowledgement or mistaking gods owne person . 3. the right end of an oath is a defence and shield of truth to confirm● and backe it , and not to be a sanctuary of lyes , or to deceive the person to whom we sweare . 4. but this oath besides is a perjury in the highest degree ; it neither agrees with the truth in the matter , nor yet in the mind ; and how fearefull is this sin ? 1. how dares peter produce god himselfe as a witnesse to confirme a knowne lye ? how dares he draw god into his sin , so far as he can ? knowes he not that he is the god omniscient and knowes the heart , that he is omnipotent and just , able and willing to revenge all unjust oathes ? if he know not , why sweares he now by him ? if he doe know , why will he call a maintainer of truth and revenger of falshood against his owne soule ? knowes not peter that the lord , who is the avenger of all guile , 1 thes. 4. 6. must especially avenge this guile and deceit of the highest kinde , masked under a religious and solemne oath ? if no fraud shall escape , can this ? vse 1. beware of all swearing , let your yea be yea , all else is evill , if in ordinary communication , eccles. 9. 2. a righteous man feares an oath ; god will not hold him guiltlesse , that is a swearer , the third commandement , a whole booke of curses in folio to flye into the house of the swearer and the thiefe ; consider thou that fillest a whole volumne with thy oathes , that god will fill a great volumne with plagues against thee , zach. 5. 3. as oathes are little , so the plagues are great . beware of swearing company ; peter here doth as they doe ; perhaps they will suspect him the lesse , to be a disciple to so strict a master ; easie it is for an israelite among a company of barbarous swearers to forget the language of cana●n . beware especially of false swearing , which notes a fearfull contempt of gods justice and power , a sin that the heathens trembled at , a sin that we never read the divells committed ; for though he impudently resisted the truth , and is a lyar , and father of lyes , and drawes his instruments to preminiries dayly , yet we read not that ever he durst backe his lyes with oathes . a vaine oath is too much for a christian , much more a false oath ; a christian should invocate the name of god , as his strongest helpe , not impricate it as a revenger . but this kinde of invocation is the greatest enemy and barre to true invocation ; how dares that man presume in his want or distresse to call on that name for helpe , which he hath so often prophaned by swearing or forswearing ? in a word , if thou wouldest avoyd forswearing , or voyd swearing it selfe ; an ordinary swearing is an ordinary forswearer . meanes . avoyd passion and stirring of affections , which made peter here forsweare , and david to sweare against the life of nabal and his family , and makes many forget themselves , never so little stirred , swearing and blaspheming , as if they never had been where reason and religion was , but bewray themselves as the most rude and barbarous heathens , or as the curst dogge , scorne and barke and rage against god , if any man cast a stone against him , or crosse him never so little . verse 70. and anone after , they that stood by , said againe to peter , surely thou art one of them , for thou art of galilee , and thy speech is like . here is the third assault and temptation of peter set downe : first , by the time , anone after . secondly , the moving cause , they that stood by . thirdly , the asseveration , surely thou art one of them . fourthly , the probation ; partly by the countrey , thou art of galilee . the language ; thy speech is like . quest. hath not peter expressed weaknesse enough yet , but he must rise to further sinnes , and goe on like one given up to reprobate sence ? answ. christ had foretold peter he must deny him thrice , and hereby most justly punished his sin of presumption , who three severall times contradicted his lord , saying ; 1. i will lay downe my life for thee . 2. i will dye with thee before i denie thee . 3. if all men , yet not i. now peter shall better discerne his threefold presumption by his threefold denyall , and be as soundly humbled as he was vainly puffed up ; and he that had no such cause to be proud , shall have cause enough to be humbled . quest. why doth the evangelist and al the rest of his fellow-disciples set down this most third and fearfull fall of their fellow disciple , that was to be so great a pillar in the church of god ? why doe they thus shame him to all posterity ? answ. 1. these holy men guided by the holy ghost in penning the scripture , looked neither at their owne nor other mens glory , but the glory of god ; many of the pen-men of scripture set downe their owne infirmities and fals , as david , matthew , john his curiosity , paul in most vehement wise against himselfe ; and some thinke that peter himselfe did dictate this gospel , and marke writ it from him . had they bin guided by a humane spirit , they would have favoured themselves and one another . 2. they more respect the glory of the grace of christ in raising him out of such a fall , then the disgrace of peter in so falling . 3. more eye the consolation of the weake then his reputation ; teaching us , in case of gods glory , neither to spare the reputation of others , or our owne ; but let god be true and all men lyars ; let god arise , and all flesh fall downe before his foot-stoole . first for the time , anon after . ] luke . 22. 59. determines the time , and tels us , that betweene the first and last temptation was the space of an hour , a very small time to heap up so many foule sins as in peters were . note . how much evill will breake out of a good heart in a short space , in one hour , if gods grace uphold it not ? reas. 1. the godly are by nature the children of wrath as well as any ; and after grace have the seeds and spawn of al sin in them ; and that there is any difference in them from others , and they breake not out into outragious sinnes , is onely by grace ; as paul , by the grace of god i am that i am , 1 cor. 15. 10. 2. doe we not see how notwithstanding grace received , we may discerne the naughtinesse of our nature in a pronenesse to all evill , to which we are as headlong and naturally carried as a sparke to flye upward ? the best find in themselves a law of evill , a law in their members , rebelling against the law of their minde , rom. 7. a weight of sin which presseth downe , and hangeth fast on , heb. 12. 1. a rebellious flesh which lusts and fights against the spirit , gal. 5. 17. doe we see notwithstanding true grace received , notwithstanding our watch and best endeavour , we are carryed captive to sin , and forced to doe things we hate ; how lamentable slaves and captives should we be ? how forlorn and forward unto all unrighteousnesse ; were it not for the spirit of grace restraining and renewing ? vse . take notice of the evill lying in the best of our hearts who knowes the gulfe of evill there ? we are like hazaell , we will not believe we can be such dead dogs to do thus or thus , 2. king. 8. 12. would david have believed the day before , or that forenoon , that his prayers , praises , psalmes , all should be turned to wantonnesse , foule adulteryes , outragious murthers , other sins so quickly afterward ? 2. acknowledge it is not of our selves that we stand or fall not so soulely as others , our hearts being as slippery and ready to play false play , but by grace we stand , rom. 11. 14. thou standest by faith , be not high minded , rom. 6. 14. sin shall not raigne , because ye are under grace . 3. pray , not to be led into temptation as christ counselled peter and the rest ; and with david , lord forsake me not overlong ; arme thy selfe with gods armour of pro●fe , beware of vaine confidence , promise nothing of thy selfe , as peter did , depe●d on gods strength ; a staffe stands no longer upright , then the hand holds it . 4. learne to beat downe pride of heart ; many thinke themselves in good case , no thieves , adulterers , murtherers , but strangers at home , looke not into their sinke within , which may make them so and worse then so in as short a time as peter . secondly , the moving causes of this denyall , they that stoood by said to peter . saint luke 22. 29. saith that a certaine other affirmed , verily this man was with him , for he is also a galilean ; and saint john 18. 26. describes him to be the high priests servant , cosin to him whose eare peter smote off ; our evangelist speakes in the plurall number , and so mat. 26. 73. they that stood by . answ. both are true , many now set upon him , and many speake to him . but one especially followed the temptation , who was malchus his cosin , and to him they all consented and agreed , and in scripture what one among a rout of wicked men speakes , all are said to speake ; for they are commonly all of one minde , and have all one voyce ; as crucifie him , crucifie him . note 1. peter was set upon before by one , now by many at once ; for sin and security encreaseth , temptation encreaseth and groweth more dangerous ; for satan draweth evill men from evill to worse , and even good men to the highest evill he can , both for gods highest dishonour , disgrace of goodnesse , shame of the gospell , and sorrow of their owne hearts . note 2. in that this multitude of men take the maids part against peter ; if one wicked man have a quarrell against a disciple of christ , all wicked men , further then outward respects restraine them , combine with him against such an one ; they will speak all one thing . reas. 1. they are all of one heart and mind , and nothing differ against the feare of god. 2. all led by the same spirit that rules in the world . 3. all cunning to unite their strength against god and his children , yea let them be never such enemyes among themselves , all of them can be friended and agree against christ and his disciples , luk. 23. 10. 4. all of them lovers of darkenesse , and bent to set forward every sin or work of darkenesse , and contrary haters of the light . 5. experience shewes us how birds of a feather do flock together in wicked combination , as prov. 1. 12. 14. and what is done to one , is taken as done to all . vse 1. not to think it strange if it be with us as with peter ; a lewd lying fellow cannot de●ise a quarrel against a godly man , professor or preacher , but h● shall be abetted in his courses of malice countenanced , pleaded for , preached for perhaps ; why so ? not for the goodnesse of the cause or person , but because his opposite hath some goodnesse , some light , which the owle-light of carnal men cannot abide if he have beene with christ , it is cause enough to combine against him . vse 2. let godly men learne hence to unite themselves , and joyne in good things , bestirre themselves , to set forward good motions and actions , least the wicked prove wiser in their generations then the children of light . alas , how comes it , that in good motions so many doubts and inconveniences are cast so many lyons in the way , till opportunity be cut off amonst godly men , when as not any wicked motion but growes an end , and a number of hands carryes it lightly away ? may we not be as bold for god and good causes as they against them ? should not the fire of gods spirit , i meane the coales of zeale from the altar be as hot and burning within us , as the sparks of hell in them ? is not our cause as good ? have we not the better end of the staffe ? serve we not as good a master ? expect we not better wages ? therefore let us provoke one another to love and good workes ; and the rather , because the time is short . vse 3. godly men learne , and should labour to be of one minde in good things , a pet. 3. 8. to consent in the truth ; to be of one judgement , will and affection in and for the truth : and 1 cor. 1. 10. that all speake one thing ; that there be no dissention , but knit togeher in one minde and in one judgement ; with one minde and one mouth glorifie god , rom. 15. 6. and rather , mot. 1. because sathan seekes to combine evill men in evill ; seekes to breake off unity , and make division in good things ; well knowing what a glory and grace it is to religion to consent in one . he brings in division betweene jewes and samaritans , betweene papists and protestants , all christians ; betweene puritans and formalists , all protestants ; this opens the mouthes of adversaries , and weakens the forces against the common adversary . 2. consider what a seemely thing it is for brethren to dwell together in unity ; we professe and beleeve communion of saints , and shall we not knit in this communion ? take example by the first christians , who were all of one heart and mind● , acts 2. 3. god is a god of peace , the most simple unity in himselfe , a lover of unity in verity : 1 cor. 14. 33. the author of peace , and not of confusion ; binding his presence to two or three , consenting in any thing in his name . besides , christ is one and not divided , his coat without seame , and his members aptly joyntd both to the head and within themselves . 4. by this thou expressest the humility and charity commended to christians , laying aside selfe love and vain-glory , when thou followest the truth in love , not seeking to please thy selfe , but thy brother for edification . thou art also one of them , for thou art of galilee , and thy speech is like . of the asseveration before ; of it and the probation joyntly ; peter is now hard beset , not onely by many at once , but by apparent circumstances and signes . 1. his countrey . 2. his speech . 3. malchus his kinsman tels him of the garden , where he had newly commited a riot , and struk off his kinsmans eare . ● . he is an eye-witnesse , and appeales to peter ; did not i see thee with him in 〈◊〉 6. ●den ? peter could not now but know his falshood was knowne , and yet 〈…〉 himselfe in that which all see but himselfe , and after the manner of impu●●nt malefactors , thinks to outface all still . note 1. it seemes the galileans speake no other tongue then the jewes , but in another dialect , or pronounced otherwise , by which pronunciation they gathered him to be a galilean . as in our nation , the same speech is in the southern and northerne countries , but the pronunciation and dialect differ , that they shall easily know a northerne man by his speech , if he continue there from the southerne ; such difference it seemed was betweene them of galilee from them dwelling about jerusalem . this was indeed but a poore reason , and no strength in it ; for peter might well have excepted against it , and have quitted him of it farre better and handsomer then he did ; for will this prove him a disciple , because he was a galilean , or because he spake as a galilean ? for , were there not many of galilee , and which spake as they which were no disciples ? must every one of galilee be a disciple presently ? hath christ on the sudden a whole countrey of disciples . note 2. what poore reasons and weake arguments goe currant against christ and his disciples ? mat. 11. 19. christ eats with publicans and sinners ; he is invited to mens houses , therefore he is a good fellow , a glutton , a drinker of wine . john baptist came in austere and abstinent manner , therefore he hath a divell in consequent , but enough to refuse their person , and their doctrine . 1 sam. 22. 9. abimelech refreshed david , therefore a traytor ; the same at this day ; let a preacher come as john baptist , be strict in his doctrine , in his life , be rough to remove high holds of sin ; oh he is so precise , so singular , so tart and rough , he preacheth onely damnation , he preacheth the law , therefore no good preacher , comes neere the sins of persons , a factious preacher or puritan ; let him come milde , gentle , converse familiarly and freely with men ; oh he is a flatterer , a companion , time-server ; thus shall a godly preacher every way be turned off . reas. 1. let a good man by doctrine or life disgrace sin justly , sinners will be ready to disgrace them unjustly ; whatsoever comes to hand will serve their turne as a stone to fling at goodnesse , a slander , a suspition , nay a necessary duty ; thou wast with christ ; an hearer of sermons , therefore an hypocrite . 2. a desire in the wicked any way to blemish such as take more notice , or any way discover their foule spots , and therefore will assault their names if not for great things , for smaller ; if not for evill , for good ; if not for substance , for shadowes and trifles , they must keepe themselves doing ; paul mad , disciples divels . 3. they hope to discover their owne faults by clamour against them that find fault with them as most faulty ; the most shamefull offendors are the most shamelesse accusers , none worse then they . vse 1. not to be too credulous when we heare religious persons and men fearing god accused , and their faults aggravated ; for though good men are not saints exempted from failing or error , yet commonly they are not faulty in the matter , or in that measure that evill men and scorners most accuse them in . 2. evill men will make mole-hils swell to such mountains against godly men ; how would they insult if they can catch just advantage ? let godly men be so much the more watchfull and carefull ; if they cannot stop their malice , yet to stop their mouthes , and starve their malice , leaving it no just matter to feed upon ; offences must come , but wo he to him by whom they justly come . 3. comfort our selves , if our conscience tels us we suffer causelesly , or for innocency , if they beat us with the same staffe they did christ , luke 23. 24. i finde no fault in him , let us chastise him , and send him away . note 2. this was indeed peters honour which they object as a crime , his speech bewrayes him , a christian , a disciple . let our speech manifest our selves christians , both for the matter , as 〈…〉 all did not , and for the manner as his they say did . reas. 1. a note of a true israelite to speake the language of canaan , pro● . 16. 23. a wise man will guide his speeches wisely , a christian man christianly . 2. no better way to expresse love to god and man then by speaking for god , and for mens edification . 3. imitate christ , testifie thou hast been with him ; never man spake so , nor can speake so , but we must imitate him , and make him our president , his speeches were either for god to set up the glory of his father , or to god , in fervent prayers and praises for himselfe and others . or else to man either for the conversion or confirmation of the elect. or for the just admonition or conviction of the wicked . his words were never idle or empty , but filling and feeding many . vse . happy is that man whose words testifie him a disciple of christ ; would to god a jew could thus accuse us christians . meanes 1. get a good fountaine of a good heart , that is a good treasury , mat. 12. 35. psal. 37. 30. prov. 10. psal. 45. 1. 2. propound a good end , that thy lips may feed many , and thy speeches minister grace , may tend to gods glory , edification of many , and discharge of thy owne duty ; so david professeth , psal. 39. 1. i will take heed to my wayes that i offend not . 3. prayer . lips are sealed till the lord open the mouth , psal. 51. 15. the lord must disposs●sse this dumb devil that makes us tongu●tyed when we 〈◊〉 speak , and psal. 141. 3. set a watch o lord , and keepe the doore , &c. but how darest thou professe thou hast beene with christ , or art a disciple , or christian , in whose mouth dwell oathes , lyes , curses , rottennesse , ribaldry , slandering , whispering , &c. consider , 1. thou that takest no account of thy words , the lord hath a time to call every of thy idle words to account , and thee for them , much more for hurtfull and deceitfull , wicked and poysonfull . 2. it is froth and filthinesse of a bad heart , skum of a boyling heart . 3. so it is a worke of darkenesse as well to speake wickedly , as to doe wickedly ; a good man , a childe of light , must make conscience of filthy words as well as filthy actions . vers. 71. and he began to curse and sweare , saying , i know not this man of whom ye speake . peter was now in great danger , he heares of the garden , and is in danger to be revenged for his tumult , his quarrell , and wronging malchus , he is pressed by evident signes that he was with christ , and now if he bestir him not , he shall not avoyd present danger ; or if he do , he shall be branded for a common lyar and perjur'd person for ever , and therefore out of great feare he more stoutly denyes his master then before , and because neither his simple denyall will serve him as in the first , nor his binding it with oaths , and swearing as in the second ; as if he had not done enough , he curseth and imprecateth himselfe , wishing not onely mischiefe to himselfe , but calling on god a just judge to avenge the falshood , and inflict the deserved punishment on him if he knew of whom he spake ; oh fearfull sin ! 1. to deny his lord and deare master . 2. after so many warnings on christs part . 3. after so many confessions and professions of his owne . 4. after so often , three severall times , so much time of deliberation coming betweene ; one might seeme infirmity , but thrice argues resolution . 5. with lying and perjury . 6. with cursing and imprecation . thus peter is in the forwardest of them that make falshood their refuge and trust in lyes . note . how a man having begun to fall fals apace , and hath no stay of himselfe till the lord stay him ; peter here falls from lying to false swearing , from swearing to cursing ; as hamans wife to haman , if thou begin to fall , thou shalt surely fall , so fall followes upon fall where the lord with-drawes his hand , or stands aloofe . 2. wicked men shall fall from evill to worse , till they fall into hell ; saul from disobedience to sorcery , from sorcery to selfe-murther ; pharaoh shall fall ten times and not be warned till he fall into the bottome of hell ; and even the child of god may fall fearfully , and should finally were he not stopt and staid , and supported , as in our example . reas. 1. satan would have every man sins out of measure sinfull ; and every yeilding to temptation invites his violence , and nothing will serve evill men but ryot and excesse of sin . 2. one sinne commonly goes not alone , but one puls on another ; a garden undrest hath not one weed , but of all sorts of weeds ; as graces go in a chaine , faith brings love , love obedience ; so vices go in a linke , and sins are concatenated ; davids security brings lust , lust whoredome , adultery murther . solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. 9. 12. the gentiles , by giving them up to their hearts lusts , rom. 1. 23. vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means . 1. therfore our savior saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor fea●e what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. 4. 4. stand in awe and sin not , heb. 11. 7. by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. 3. consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as 1. the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art de●● . 2. make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and losse of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . 3. let the mercyes and favours of god be so many sermons of ●●●entance , rom. 2. 4. knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. 26. 10. let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. 1. 2. 2 sam. 12. 7. in david himselfe : gen. 49. 2. rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note 2. that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not as first bid him betray his lord ; for , as wicked as he was he could not be tam repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. 1. this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . 2. satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse 1. where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. 4. 29. give no place to the divell . wise citizens keepe every enemy without the wals. solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. 9. 12. the gentiles , by giving them up to their hearts lusts , rom. 1. 23. vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means 1. therefore our saviour saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor feare what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. 4. 4. stand in awe and sin not , heb. 11. 7. by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. 3. consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as 1. the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art dead . 2. make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and loose of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . 3. let the mercyes and favours of god be so many sermons of repentance , rom. 2. 4. knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. 26. 10. let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. 1. 2. 2 sam. 12. 7. in david himselfe : gen. 49. 2. rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note 2. that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not at first bid him betray his lord ; for , as wicked as he was he could not be ●am repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. 1. this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . 2. satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse 1. where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. 4. 29. give no place to the divell . wise citizens keepe every enemy without the wals. 2. the lesser the sin to which thou art tempted , the more suspect the enemy that he 〈◊〉 a further drift hid from thee ; suppose that be but a little one , it hath certainly hold of a greater , though a little poyson be deadly ; he tempts thee to goe into such a company , thou leavest thy calling , thou spendest thy time , abettest idle persons in idle courses , there thou pourest out vaine words , there thou scornest , jestest , quarrellest , there thou swearest , cursest , perhaps as peter ; satan bid thee not at first curse and sweare ; but this was his intent , thus he hath gained and made thee a greater looser then thou lookedst for . seldome tempts he men to hate all religion at first , but first scorne these puritans , hate such and such a pre●cher , raile on him , belye him , persecute him , heare him not , he never preacheth good to thee ; and thus by degrees leads him to cast up all religion , and to turne plaine atheist . 3. feare not to be too precise , nor scorne others as being so ; what , say some , they be so precise , they may not sweare a small oath , nor we may not be merry , nor passe some time in sports and recreations , we may never be angry or speake one hasty word , we must be saints , flesh and blood must be without infirmities . 1. but first satan desires but to get thee to pretend this , against thine owne safety . 2. it is more then thou art aware off , when satan hath prevailed , that then thou shouldest account thy watch against small sinnes scruple and precisenesse . 3. if satan should here desist , thou mightest with more reason so plead ; but by these lesser evils he knowes how to make way for greater , and you shall not heare one of a thousand thus pleading for small sins , but some raigning sin or sins have him under , or shall have . 4. nay , happy might we be , if we could meet every sin in the first rising of the heart , cut off adultery in the looke , murther in the angry thought , choake idle words within the throat , and cut off evill actions in the motions , in the occasions ; this is a precisenesse that well pleaseth god and disappointeth satan in his further designes ; resemble such as are taught by grace , thou canst not be hard enough for that enemy . doct. note 3. peter having a bad cause , thrust it on by bad meanes , before by false swearing , now by fearfull execration and cursing of himselfe , and indeed bad meanes are never far to seeke , but are at hand to boulster up bad courses , and even good men are ready to use bad meanes for their owne safety and purposes ; jacob must get the blessing by a lye or two ; as peter here will escape death by denying the lord of life ; lot will save his guests by prostrating his daughters . vse 1. beware of these base tricks to save our selves by ; many urged , and some scarce urged , in things they would conceale , flye with peter to lying , to false swearing by horrible oathes , and to fearfull cursing ; god confound me , as god shall judge me , god let me never live , let me never speake , let me sinke where i stand , i would i were hanged , &c. and all this while call god a judge against themselves . alas , thou knowest not what thou sayest , or doest . this ordinary cursing in true things or false , is an open and notorious brand of a forlorne and wicked miscreant , who without all feare of god tosse curses against themselves and others as tennis bals out of their mouths ; these tongues are kindled with the fire of hell , james 3. 6. how contrary is this to the nature of gods childe , who is called to blesse , and be blessed of god for ever , is a sonne of blessing ; who must not curse them that curse him , but a priest unto god , rev. 1. 5. whose office was to blesse the people , numb 6. 23. rom. 12. 14. blesse and curse not . how contrary to the nature of the blessed god , who being full of mercy and compassion , is made an executioner of the malice of wretched men : doest thou thinke that god will be at the command of every mischievous wretch to wreake their malice , as the divell is at the witches command ? object . then my curse doth him none ill ? answ. thou throwest the sweet name of god into a sinkehole , and hast executed thy malice , and art a man-sl●yer , &c. you have lately heard how that same curse compassed , and doth still , the jewes at this day ; his blood be on us and our children . and thy curse against thy selfe or others shall as a garment cover thy selfe , and as water come into thy bowels and rot thee away , according to thy curse . many stories i could alledge of such as whose curses have instantly over-taken them , some in one kinde of death , some in another . if god have let thee hitherto outstand thine owne curse of thy selfe , it is to provoke thee to repentance , and bewaile so high a sin against gods soveraignty and thine own salvation . vse 2. see in peter , how little swearers and cursers are to be beleeved ; many oathes and curses make not a matter good , but farre worse and lesse credible ; for he that makes no bones of needlesse swearing or cursing , be sure hath made none of a lye , no more then peter ; will a wise man think thou speakest truth , because thou swearest and cursest ? i would be charitable , but i cannot be so blind , but thou mayest lye as well as sweare , or curse uncalled , as here these men beleeve peter as little as before . vse 3. peter sins so foulely as he could doe , more to sinke himselfe into eternall damnation ; wonder to see the childe of god fall so headlong : where is peters free-will , that so little besteads himselfe in so great need ? how can the pope challenge from him freedome from errour ? how can they exempt themselves from errour , who at this day teach men to imitate peter in lying , swearing , and cursing themselves ? object . prove it and i will be no papist . answ. rhemists testament in acts 13. 12. if thou be put to an oath to accuse catholiques , if thou hast no courage to refuse , know that such an oath bindes not at all in conscience . note 4. though peter here sweare and curse , they beleeve him as little as before ; they beleeve their eyes , they saw him in the garden , knew him by face and by speech ; why doe they let him goe and draw him to no further punishment ? answ. 1. time was not yet ; when peter was old , then he must be led where he would not . 2. christ had said that his disciples must goe their way . reas. 1. every temptation and danger is limited for substance , manner , measure , and all circumstances , beyond which the enemy cannot goe . here temptations come thicke upon peter , one in anothers necke , but shall not utterly overthrow him ; besides , these were as restlesse against peter as against his lord , yet can they not touch an haire of his head , because his houre was not yet come , as his lords was . reas. 2. let the adversaries be never so violent and busie , yet gods providence is so wakefull , as nothing shall befall , wherein he hath not a good hand and a good end . 3. gods mighty power restraines sathans power and his instruments , who are as lyons in chaines . a legion cannot hurt a swine of gaderens , till christ say , goe ; and when he permits satan to molest job , he commands him in save his life . vse . comfort to the godly , who are never so committed or permitted to sathan or danger , but that the lord watcheth over their life and salvation , yea , their very haires , &c. goe on therefore chearfully in the lords worke , while thou hast a day . tell herod that fox ( saith christ ) i must worke to day and to morrow . verse 72. then the second time the cocke crew . ] that the cocke crew againe , was an ordinary and natural thing ; but at this time ordained for a speciall end . first , to put him in minde of his promise . 2. to reprove him of his sinne ; for as the dumbe asse reproved the foolishnesse of the prophet , so the cocke here reproves the foolishnesse of peter . 3. to beare witnesse to the words of christ , which peter will not , till now , believe to be true . 4. to accuse peter to his owne conscience , he should have cryed and crowed aloud and lifted up his voyce , to have awaked others out of their sinne , but he needs the voyce of a cocke to helpe him out of his sin . secondly , he is admonished by this voyce , that the silly cock kept his watch , according to the word of his creator ; but peter hath not kept his watch with his lord , but fearefully fallen in his station . doctr. note , if peter will not heare the voyce of his lord , and be taught by his master , he shall heare the voyce of the cocke , and be taught by him . god puts his creatures to a threefold use . 1. to serve man serving his lord , the best of them not too good ; the angels fellow servants . 2. to punish man rebelling against his lord ; for they all take their lords part , are his hoasts , his armies , as against pharaoh . 3. to teach man many lessons , which otherwise he is loth to learne ; as when balaam will not heare the voyce of god , god opens the mouth of the asse , and she speakes , numb . 22. 28. so when peter will not heare the voyce of his lord , his lord opens the mouth of the cocke , and he speakes . if the stiffe necked jewes will not heare the voyce of the prophets , the very oxe and asse shall be called in to teach them to know their owner and feeder , isay 1. 3. quest. but have the creatures more power to teach then god himself , or why doth the lord thus use them ? answ. god is the chiefe teacher , what minister or instruments soever he useth , he teacheth principaliter & authoritative ; but all creatures teach ministerially , and all their voyce is subordinate to the voyce of god ; as this cocke was to christ. and therefore god speakes not to us by creatures , as if they had more power and perswasion to effect what he cannot ; but hereby to shame the dulnesse and obstinacy of men , whose sinne hath made them inferiour to the very creatures , over whom the lord gave them lordship and soveraignty . now balaams asse is wiser then his wilfull master ; and man who was made lord and ruler of the creatures , is now become of lesse understanding then they , yea , must be brought into order by them whom he should order . vse 1. to heare the voyce of the creatures waking us , calling us , inviting us to repentance . their voyce in generall and in speciall ; not one of them , but all in their kinde reprove mans rebellion ; they stand in their kinde and station , man doth not . the cocke crowes and keepes his watches according to the law of his creation ; so doe they all further then mans sin hath disordered them ; when as great a disciple as peter sleepes and snorts , and cannot watch one houre with his lord ; not one of them but all of them by their example , teach us to grow weary of our present servitude of sinne , and wait for promised deliverance , rom. 8. 21. shall we be more senselesse then insensible creatures ? all of them call for our obedience ; our ready attendance to performe the lords hestes and commandements . the sunne rejoyceth to runne h●s course . if he speake to the fire , water , to the frogs , to grashoppers , to winder , they obey his word . oh how should his word binde the reasonable creature , to whom it was delivered ? in speciall ; heare the voyce of the dove , learne simplicity ; of the serpent learne wisdome ; of the emmet learne providence ; of the fowles and lillies learne contentment and confidence ; of the storke , crane and swallow to know our season . vse 2. but much more heare the voyce of the creator . peter should first have heard the voyce of his lord , and then the cocke might have spared his voyce . and know , if thou wilt not heare gods voyce accusing thee , as peter would not , thou shalt heare the voyce of one cocke or another ; one creature or other accusing and condemning thee . if cain will not hear the lord accusing him , and take up his lamentation , he shall hear the blood of his brother ; a fearfull voyce of blood accuse him . if covetous persons and usurers will not heare the voyce of gods word accuse them , they shall heare the voyce of the rust , and their gold and silver , yea , the stone in the wall and timber in the roofe shall cry against them . if saul will not heare the voyce of the lord , the voyce of the sheepe and lowing of the oxen shall proclame his rebellion . if gods voyce cannot prevaile against thy sin , the cry of thy sin shall come up in the eares of the lord , and prevaile even against thy too late cries for mercy . then peter remembred the words 1. the time , then. 2. the meanes . 3. the manner , wept . now we come to peters conversion ; wherein is . 1. agnitio peccati ; the knowledge of his sinne , by two meanes 1. cocke crew . 2. christ looking back , luk. 22. 62. 2. the manner of his repentance : 1. went out . 2. wept bitterly . time , then. note 1. peter now begins to waken and come to himselfe . there is a time when god will awake the elect out of sinne , who suffers none of his to sleepe in death . psal. 37. 24. though he fall , he shall not be cast off ; for god puts under his hand . 2 cor. 4. 9. we are cast downe , but we perish not ; god is faithfull to give with every temptation an issue . hence we read of the saints that have layne a great while , as if they had bin quite cast off , as david , josephs brethren , solomon , manasses ; but in gods time remembred and called to mercy , as lazarus lay foure dayes in the grave , but was at length raised ; the same in this first resurrection . reas. god loveth with an everlasting love , and leaveth not very long , not to their losse but good . vse 1. farre ( we say ) he goes that never turnes ; the godly never goe so farre ; though peter went so farre , yet repented ; the prodigal sonne went into a farre countrey , but at last came to himselfe , and so to his father . 2. hence take no warrant to venture ; a river that seemes shallow at brinke , may ducke him that will wade along , and many adventurers are never fetcht out ; thinke with thy selfe it is no small power nor mercy to bring a sinner backe out of the depth of any sinne ; it was a wonder that ever jonas was brought safe to land out of such a deepe , presuming to run from god. this doctrine is for penitent not presumptuous sinners . vse 3. thou that hast taken a time to sinne , examine whether thou hast found a time of repentance ; for if thou belong to god , thou hast or must ; and let it be a motive to hasten our repentance , lest delaying too long , thou be forced out of anguish of soule to say with that desparing papist , i have sinned with peter , but not repented with peter : a signe of a reprobate , not to finde repentance , as esau , judas . 4. how to understand that and such places , 2 tim. 2. 12. if we denie him , he will deny us , except himselfe graciously looke upon us , to give us repentance and recover us . note secondly , peter hath no sooner sinned , but he returns and repents . the fittest time of repentance is presently upon the sin , without delay . david 2 sam. 24 , 10. had no sooner numbred the people , but his heart smote him . luke 17. 8. zacheus presently made restitution , so soon as he knew his sin . motive 1. consider the exhortation , heb. 3. 7. to day if ye will heare his voyce : hast thou a lease of thy life till to morrow , that refusest to repent to day ? the day may come on thee as a snare , luke 21. 2. sinne gets strength by continuance ; thou art unfitted to morrow , grace weaker , corruption more rooted ; the nayle is hard driven in ; conscience more corrupted by custome of sinne ; now wrath treasured , rom. 2 5. heart more hardned through deceitfulnesse of sinne , heb. 3. 13. 3. nature teacheth in other things to take the fittest season ; to sowe in seed-time , to make hay while sun shines , to trade while fayre lasts , to take the winde and tyde , which stayes for no man. let grace teach thee to know thy season , thy day of visitation ; looke on christ mourning over jerusalem , that knowes not the season of her own mourning . 4. late repentance is seldome true repentance ; we never read of any that repented at last but one , that we should not presume ; and yet one , that none should despaire . august . for god giving now a call , and putting forth his voyce , if thou wilt not heare , god may be not onely dumbe , never to call thee hereafter , but deafe , never to heare thee call , prov. 1. 28. and it i● just , that thou who wilt not be at gods command , to repent now , shalt finde that repentance shall be out of thy command hereafter . the like of forced repentance , of such as be sicke or distressed , pretend a repentance , pray , promise , cry , vow , and what not ? but not rising out of love , but forced feare , their feare is slavish and base , and so is their repentance ; and so they grow worse in time . the divell returnes with seven worse spirits ; and running away from god againe , god is gone farther then ever . secondly the meanes of peters repentance was , the knowledge of his sinne , wrought by two means 1. without him , 1. crowing of the cocke . 2. looking backe of christ. 2. within , 1. remembring . 2. weighing the words of christ. note 1. the cocke crowes the second time , and by this crowing peter is wakened . quest. why had this second crowing effect , and not the first ? it was as loud . ans. 1. so now unto us , that god will call men when he pleaseth . 2. that he tyeth not himselfe to such meanes as he tyeth us unto . 3. that we should looke beyond the meanes for the successe and blessing of them . 4. to note how farre a degree of sinne peter was now entred into , who had wonderfully grieved the spirit , and hardned his owne heart so far , as the former admonition was lost upon him . we read of few of the children of god , but they have bin moved and wakened by the first crowing of the cocke , as good david by the admonition of nathan ; so hezekiah , &c. but to peter the cocke must crow againe , according to christs prediction . vse 1. comfort to painefull ministers , who are the lords cocks , cry out and crow against the sins of men , labour to awaken sinners , proclaime to them their sinnes and danger , but they heare not , remember as little as peter ; no good is done . what comfort have they , but that the cocke may crow the second time and be heard at one time or other ? the lord may let them see their labour not lost ; god hath his set times to bring things to passe . the time of sauls conversion was when he was most furious ; and this time we wait and pray for , to men as furiously bent against gods word and gods ministers , as saul against the church . vse 2. to shew us where the fault is , that the word so little profiteth among many ; the fault was not in the cocke at first that peter remembred not himselfe , but in himselfe ; so when little good is done , the fault is not in the preacher or in the word , but in the hardnesse of thy heart . was the the fault in moses and aaron , that pharaoh let not the people go ? was not the fault in that herod would not let go herodias ? vse 3. in use of meanes still to depend on gods blessing , that he would open the ear , and accompany his word with his blessed spirit ; for the hearing eare is from him , job . 33. 14. god speakes once or twice , and one sees it not , till he open the eares of men which were sealed , ver . 10. god hath spoken not once , but a thousand times amongst you ; but a number of tuffe corruptions in the heart are like ear-wax which stops that the voyce cannot enter in . this is the cause that many are like the fish in the sea who lives in salt water ▪ but without all taste of saltnesse . a setled ministry is like the salt of the earth under which many live without any seasoning , because they neglect the higher teaching , even the spirit of truth that must lead them into all truth , john. 16. 2. externall meanes to bring peter to acknowledgement of his sin ; christs looking backe upon him , non oculo exteriore , sed oculo clementiae . by this looking backe of christ we must not conceive a bar turning of his face or eye upon peter , nor an extraordinary looke or countenance ; for christ also set his eyes upon judas when he came to apprehend him , and on pilate sitting ready to sentence him , and on the jewes stoning him , who were never the better by christs looking upon them ; but with his looke he adjoyned a gracious and secret efficacy of his blessed spirit . the very lookes of christ was a most real and effectual sermon to peters heart ; the tongue of christ was now otherwise employed in defence of his innocency and putting of the malitious accusations of the wicked jewes ; but the eyes of christ silently speake unto peter after this manner ; oh peter dost thou thus persist in denyall of me thy lord ? where is thy faith , thy fidelity , thy love , thy great promises of not forsaking me ? have i made thee of a poore fisher , a chiefe follower of me to this end ? is it not enough that thy eyes see me despised and refused among mine enemyes , but thou must also deny and refuse me ? oh peter , these vex my body , but thou my mind ; thy unkindenesse is greater to me then theirs , and thus the lord might take up the complaint , psal. 142. 4. i looked on my right hand , and behold there was none that would know me , all refuge failed me , and none cared for my soule ; he looked for no great helpe on his left hand among his enemyes ; for even his dearest friends and disciples on his right hand failed him , and knew him not . note 1. christ hath an eye of grace and favour for his people in all sad cases . i have surely seen the affliction of my people in egypt , exod. 3. 7. the eyes of the lord run to and fro throughout the whole earth , to shew himselfe strong in the behalfe of them whose heart is perfect towards him , 2 chron. 16. 9. the eyes of the lord are upon the righteous , and his eares are open unto their cry , psal 34. 15. reas 1. his heart is upon them continually , and then no wonder if he have a loving eye toward them ; because , where the heart loves , the eye lookes , and is loth to be taken off ; as it was said of the temple , 1 king. 9. 3. mine eyes and my heart shall be there perpetually . 2. is there not a cause ? peters case in the text tels us , that even a good soule needeth christs looking to it , that so it may recover out of every fall , and stand in termes of favour with god ; all meanes else without a gracious aspect from heaven will never keep us tyte in the course of true piety . 3. when all is well with the soule in respect of grace and gracious conformity to the will of god , yet there needs a good looke from christ in respect of sound comfort , which is the light and life of the soule . the loving kindnesse of god is better then life ; and if he hide his face a little , the good soule is soone troubled , psal. 30. 7. vse 1. which may marvelously chear and refresh the spirit of gods people in all sad cases , that go over them from time to time , and not onely in afflictions or persecutions for righteousnesse sake , but in all their foyles and fals into sin , wherewith their righteous soules are much troubled , and sometimes ready to sinke into despaire ; yet remember for your comfort , that the high and lofty one , who inhabits eternity , lookes also unto him that is poore , and of a contrite spirit , to revive the heart of the contrite ones ; and when such doe most put away comfort , as too good for them , he will restore comforts to the mourners . vse 2. if christ have an eye to thee in all thy sad cases , doe thou ever remember to keepe thine eye open unto him , yea , both thine eyes . first , an eye of faith , to wait for the gracious issue he will please to give out of all thy trials : stand still , and see the salvation of the lord ; say with the church in their proverbial speech , in the mount the lord will see and be seene . what if the visi●n stay beyond thy time in hastinesse prefixed for deliverance ? yet in due time it will speake , and not lye . still therefore make use of thy faith , which is the evidence of things not seene , and the foundation of things hoped for . secondly , the eye of obedience ; still keepe close to him in dutie , whether he deliver or no ; still have respect to all his commandements ; remember how the promise runs , to keep thee in thy wayes , and in these ways be sure he will take his time , and the best time , to grant deliverance , or any mercy thou wantest . he is a god of judgement , and waites to be gracious to his people , and blessed are they that in his owne way waite for him , isa. 30. 18. vse 3. lastly , if god have ever an eye of love to his people , then wo be to his and their enemies ; his eye of jealousie is set against them , to root out and destroy , as the egyptians marching against israel , exod. 14. 24. the lord looked on their host , and troubled them ; so in psal. 11. 6. 7. vpon the wicked he shall raine snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup ; why ? for the righteous lord loveth rightousnesse , his countenance doth behold the upright ; it is time therfore for such to humble themselvs before god and his people , and take the counsell which pilates wife gave him ; have thou nothing to doe against that just man. note 2. peter was now at a very low water , both in respect of sin and danger , not knowing well which way to turne himselfe , and now his lord lookes backe upon him , so to turne the streame againe . the lord many times lets his people be brought into a very low estate , and then turnes their captivity for them . zachariah 3. 2. the state of godly men , is to be as brands pluckt out of the fire , miserably smeared , scorched , and in that burnt , but pluckt out . reas. 1. to try our faith and obedience ; as in isaac , who must not be delivered till the knife be at his throat . when jonas was wrapt in waters in the bottme of the sea , then came deliverance . 2. to see our inability to help our selves , therefore our lord would not hold peter from sinking , nor help him till he cryed master , save , i perish . 3. to set forth his mighty power which sets in when all meanes faile ; lazarus must not be raised till the fourth day , when it is impossible to the power of nature , nor christ himselfe till the case was hopelesse after the third day , and disciples faith somewhat quailed . 4. sore crosses drive to god , and make us seeke him diligently , hos. 5. 15. upon which search he will be found . manasses out of fetters would never seeke the lord ; that is the lords season to be found of him . david will cry out of deepes , and moses at the red sea , when there is no way of escape , cryes to the lord , and the lord cuts out a way . 5. it is gods ordinary dealing with sinners when they come to extremity , ●ecoms either to conversion , as peter . confusion , as judas . vse 1. comfort to the saints in their great troubles , seeing the lord departs not for ever , but departs for a season , that he might returne for ever ; nay his comforts are the nearest , when affliction is at the height ; as in the body , the disease come to the height , is most raging , most hopelesse ; but presently there is a change and recovery , but not before the disease have beene desperate ; so here . josephs brethren were in great extremity , and knew not what way to turne themselves , and even when joseph must needs discover himselfe unto them after he had long dissembled his affections . so the lord seemes not to know us , when we are knowne well enough , and hides his affections , when they yearne within him toward us , psal. 9. 9. he is a present refuge in time of affliction ; he steps in to abrahams comfort not till the third day , not till isaac was bound on the wood , and the deadly stroake a fetching ; he steps in for peter not till the night before he was sl●ine , act. 12. vse 2. not to be too hasty to limit the lord for time or manner of deliverance , whose helpe comes never too late , 2 king. 5. 11. naaman would be cured by his owne devised meanes ; i thought he would in the place have called on the lord and touched and healed the leprosie ; and john 11. 32. mary would have had christ there before her brother was dead , as if now he had beene come too late . but in these and such like examples we are taught to shut up our own eyes and leave all to him who knowes times and seasons and meanes of our good . vse . 3. nothing can keepe god from his elect , nor them from him ; peter here was not onely in an exceeding strait of affliction , but led away in temptation , and swallowed up in the quicke sands of a number of hainous sins ; yet being the lords , the lord lookes on him , and fetches him out . the belly of the whale could not keep jonas from god , nor god from jonas , but he must deliver him againe . the hellish behemoth may seeme to swallow up peter , or any other of gods children , but he must deliver him again . in peters example , act. 12. we see the strongest prison , watch , chaines , cannot keepe the lord from him , nor here a stronger prison and chaine of sin cannot still bind him , but the lords very look looseth him . david rescues the sheep out of the mouth of the lyon and bear ; the true david rescues his out of the divels jawes and mawes ; death itselfe cannot keepe the elect from god , nor him from them , but at the second resurrection , the grave , the sea , the fire , water , and all elements shal give up their dead to christ ; and even not sin which is the death of the soul , nor the grave of sin which is continuance , and rotting in it , shall still hold the elect ; but this first resurrection of grace shall deliver them up to christ , and give up their dead unto the life of grace , &c. which doctrine must not encourage to sin , but stir up to repentance and the life of god , that thou mayest have some good testimony thereby of thy election . the inward meanes of peters repentance 1. remembred , 2. weighed the words of christ. note 1. a strong forgetfulnesse in peter , who had forgotten the words of his master , so nearly concerning him , spoken a very few houres before , yea almost the last words of his loving master unto him , yet he forgets them quite , as not spoken . because the corruption of our memoryes in things that are good , as unable to retaine good things as a five to hold water ; and who can deny this to have beene the beginning of all the sinne and misery we are wrapped in , that adam suffered to slip out of his memory the words which god himselfe had spoken a little before ? and the cause why peter here was foiled that his memory was corr●pted in all the acts of it ? the memory sanctified hath four actions . 1. to commit and place in the mind needfull things . 2. to retaine them , as in a store-house . 3. to recall them , on occasion . 4. to apply them to our owne needfull uses . peter now doth none of all these , and so fals foully . vse 1. see in our selves the same corruption , and such forgetfulnesse , as we have lost what peter speaks to us [ as peter ] often before the preacher have done speaking . quest. what is the cause ? answ. 1. want of estimation ; old men remember things they care for , psal. 119. 129. thy testimonyes are wonderfull , therefore doth my soule keep them . 2. want of affection , psal. 119. 16. i will delight in thy statutes , and i will not forget thy word . 3. earthlinesse ; for things heavenly and earthly cannot be minded together ; the same eye cannot looke upward . downeward . 2. see how many errors we are given up unto by reason of this corruption , which , did we remember the severall lessons we heard , we durst not , we would not venture upon . vse 3. the remedy of helping our memoryes . 1. often hearing a continuall monitor . 2. meditation holds things as our owne . 3. godly conference , a whe●stone of grace . 4. prayer gets the spirit , whose office it is to bring things to our memory . use these conscionably , as seeing in peter , how a corrupt memory corrupts the whole man ; heare the word carelesly as peter his lord , no marvell if thou run as far as peter , who had never returned , had not the lord looked upon him . and as into sin , so into smart and punishment , deut. 18. 19. joyned with judg. 3. 7 , 8. when peter remembred his lords words . then when the sin was done , and he in so fearful manner denyed his lord , but not before ; so men forget the word of christ while they purpose and practise their sin ; but after the sin committed , it shall come one time or other into their remembrance . let peter deny and dissemble a while , let him lye and swear , forswear and curse , let him forget himselfe and the words of his lord , yet a little while and he shall remember himselfe . reas. 1. the word shall take hold on thee one time or other , zach. 1. 6. david in the pride of his heart sends out to number the people , never thinks of gods word against it , till joab had done , and so soone as ever it was done , his heart smote him , and he confessed his folly . 2. god crosses the conceits and conclusions of sinners applauding themselves in sinne ; oh i shall have peace , feare nothing ; he sayes to his soule , rest , thou hast enough for many years ; god crosses it , thou foole , this night shall it be required . vse . sinne thou as merrily as thou canst , as securely against the word , a day of remembrance comes , when thou thinkest them forgot they shall be brought to minde . because god is patient and holds his peace , the evill heart thinkes him like himselfe ; but a time comes to set thy sins in order before thee , psal. 50. 21. o consider this ye that forget god. let his silence and long dayes breake off thy sinne , and lead thee to repentance , and not fill up the measure of it . consider 1. gods silence cannot make him forget any thing he hath to doe . 2. he is the same that ever he was , and his memory is not so short as thine ; thy sin is written with a pen of iron in thy forehead . 3. what madnesse to thinke all is well that begins well , and never respect the end , but run along to deny thy heart no pleasure ? a wise man cannot thinke a present misery better then a future mercy . 4. sin is sweet as ratsbane in going down ; but he that forgets the danger and followes his pallate to please it , shall be shortly put in remembrance to his cost ; or like that poyson ▪ that makes men dye laughing . 5. sin is ever in the way and never rests ; but the order of god brings it , first , before his goodnesse and patience ; secondly , before the law and sentence . thirdly , before execution and judgement . all which shew it is an high point of wisdome , to remember the latter end of sin , which is bitternesse . vse 2. to teach us to remember our selves and wayes in season , and so order our wayes , as that we goe not on to the perfecting of sin . quest. how ? answ. david set the lord ever in his sight , and so fell not , psal. 16. 8. abraham walked with god , henoch , and other holy men . quest. how may i doe it ? answ. 1. if before the action thou consultest with god and his word . 2. if in the action thou remembrest the lord , whose service it is , or ought to be . 3. if after the action thou presentest it before the lord , if good , seeking approbation ; if evill , seeking a cover and pardon . secondly , the weighing the words of his master . the voyce of the cocke not onely puts him in minde of his masters words , but moves him to bethinke himselfe better , as one that by wofull experience begins to finde all true that his master had said . peter had heard his master telling him of his weaknesse and frailty ; but he weighed not that word ; he thinkes himselfe strong enough for all that ; he had heard his masters word telling him that he should shamefully and suddenly , even that night , deny him thrice ; but he weighes not that word , he scornes to be thought so wicked . but now weighing the words of his master , he findes himselfe in a wofull case , now he feeles the verity of his masters prediction , the vanity of his owne presumption ; now he rates himselfe that he heard not the first cocke , that he might have prevented the fearfull fals he had taken ; now the second crowing hath put him in minde of the whole matter . doctrine . not the hearing of the word , but the weighing of it makes it a powerfull meanes to helpe us out of sinne . a man may hear the word a thousand times , as peter heard the words of his master many times repeated ; but without weighing and considering it , shall never either prevent , or repent of any sin . adam heard the word of god well enough , but not well weighing it , was taken by the first temptation . reas. 1. as meat never so good received into the stomack , if it be not retained and digested into wholesome nourishment , is so far from profiting , as it is very hurtfull ; so the word never so powerfull , coming into the minde , if it be not considered and weighed , goes as it comes , leaves no fruit of instruction or consolation ; but ordinarily more hardens and tends to condemnation . 2. not the hearing of the word makes it powerfull on the conscience , but the weighing it ; for let a man heare all the sermons in the world , if he weigh not the word of god in the author of it , in the truth , in the eternity , in the necessity of obedience unto it , he shall easily loosen himselfe from obedience , further then himselfe listeth . but this consideration makes the word weighty in it selfe , and upon the consideration that god whose word it is , will ever make it good on the godly in mercy , on the wicked in justice and judgement . 3. is it onely weighing of the word that makes sinne weighty and burdensome ? many remember their sins but weigh them not , and so carry them lighter then a feather ; others remember them , and weigh them in false weights , or in a false manner , or lay a false finger on the scale ; our owne judgement and corrupt affections are as false weights , or we favour our selves , or we would not have our sins so heavy , so great , so damnable , though we be sinners as other men be . but if we weigh them in the ballance of the law , we shall find them weighty , and exceed the mountaines of the earth , or in the curse of the law , we shall find them so heavy as they weigh us downe to hell. or in the doctrine of the gospell , the least of our sins so heavy , that it weighs christ out of heaven or else the sinner for ever . 1. resolve with david , psal. 112. 15. i will meditate on thy precepts and consider thy wayes ; he knew it is not hearing or knowing that discernes betweene truth and falshood , but weighing and discerning in the ballance of sound judgement . why doth the vsurer hold his sinnes , or the drunkard , or the sabbath breaker ? &c. not because they know not what is good , what is evil , or because he is not taught , but he weighs not , nor considers the word of god ; he weighs the word in his false weights , and not his false wayes by the weights of the word , ballance of the sanctuary ; they weigh not the sinne in the sentence of the law nor by the bitter end , but present profit or pleasure . so , why doe men generally boulster themselves in all their sinnes , and embolden themselves against god and their duty , but because they weigh not the word ? they have promises , and god is mercifull , and christ dyed for sinners , &c. but weigh not to whom the promises belong , which are childrens bread . as john said to one , what hast thou to doe with prayer , or with the promises ? god will not be mercifull to an obstinate sinner ; they weigh what god is , and they weigh not themselves , what themselves are ; god is a god of mercy , but no● all of mercy ; christ is a lamb for meeknesse , but weigh it that he is a lyon also , and will tear in pieces all impenitent persons . vse 2. to comfort ministers who see their doctrine slightly regarded for the present ; many they have to heare , almost none consider , but see in peter , that an happy use may be made in time of things , which at first were heard carelesly ; so the disciples heard christ often speake of his passion , of his resurrection , and other articles of religion ; but heedlesly for the time , neither remembred nor weighed , but after made more use of them ; sometimes carelesse hearers are brough● into as great streights as peter here , and then they have time and occasion to weigh things better , and rate themselves for their unprofitable hearing . he went forth . by going forth is meant an utter forsaking of the place and company where he was ; he went forth before , after the first temptation , but not far enough , as now . he went out . ] the first thing in the manner of peters repentance . quest. wherefore went peter forth ? answ. 1. in respect of the place ; the hall and porch were no places of safety or tranquillity , but full of danger and feare and tumult , and not fit place for consideration . 2. in respect of the company ; he sees the longer he stayes among wicked men , the more sinnes he heapes up against the lord , and against his owne conscience , and therefore he sees it high time to be gone . 3. in respect of the businesse in hand ; he is to bewaile his sin , to weepe bitterly for his offence ; but the hall and porch are no fit places to weep in . 2. he truly sorrows that he doth it sine teste secret teares flowing from the inward affection of his heart , frees his repentance from hypocrisie , in that it is not done in respect of men , but onely in the sight of god and his angels . 3. peter is to get out of himselfe , which he will not do till he get out from so ungodly a rout , as he is now among . doctr. the man that would avoyd evill , or set himselfe about any good , must avoyd evill company , 119. 115. away from me ye wicked , for i will keep the commandement of my god ; he saw it was a very hard thing among wicked men to retaine any good purposes or practises . reas. 1. bad company are great provokers to evill , great strengthners in evil ; a little bad counsel spreads , and is soone allowed . if pilate once speake of christs death , it shall be quickly harkened too ; if the pharise●s once suggest to deliver barrabas , all the noyse will be , not him , but barrabas ; a little leaven leavens the whole lump . how three traytors in corahs camp presently prevailes with two hundred and fifty captaines , men of renown , appeares in story ; how one evill man may kindle an unquenchable fire in a towne , so evident as one plague soare may taynt a whole city or kingdome ; one achan enough to plague a whole congregation ; how much more when a company of evill persons are knit together ? 2. as they are great drawers to evill , so they are strong resisters of good ; the darkenesse in them must needes fight against the light ; what they can , they will hinder , what they cannot hinder , they can scorne . peter here durst not acknowledge him a man , whom among disciples ; acknowledged the son of god. 3. our owne inclination to evill makes it more dangerous ; a little pitch will sticke to his fingers that toucheth it ; israel in shittim will commit whoredome with the daughters of moab , numb . 25. 1. joseph will sweare a little by the life of pharaoh in the court of pharaoh ; peter denyes among denyers , and we are commonly as our company which we chuse . vse 1. to avoyd evill company ; thrust not into such company when we need not , nor stay longer then needs must in such fellowship ; for , 1. he that will cleave to god , must sever from gods enemies ; the same grace that binds us to god , loseth us from the wicked ; solitarinesse is better then bad company . 2. what comfort can a sheep have among a herd of swine , which wallow and tumble in foule lusts ? or a silly dove among a company of ravens ? how can a good heart but grieve in their society whose sports and pleasures are in such things as onely grieve the spirit of god ? how can a christian solace himselfe among such as care for none but brutish delights , in eating , drinking , sporting , gaming , attended with swearing , rayling , drunkennesse and idlenesse ? but to speake of god , or of religion , to discourse of sobriety , temperance , watchfulnesse and prayer , is to be unseasonable as snow in harvest ; can a good heart be glad among them who can never be merry till god and all thoughts of him be shut out of doores ? what comfort can a man have among a company of dead men , who as ghosts are moved by the divell ? no spirit of grace , no breath , or life of grace , but in whom the divell rules effectually ; and the like comfort can the childe of god have among wicked men , dead in sin , and enemies to the life of god , ruled at the pleasure of satan . what safety among evill men , whether we respect themselves or their practises ? for themselves they are so poysonfull , so infectious , as we can hardly participate with them in good things , and not be defiled ; as with some persons we dare scarce eate or drinke wholesome meat or drinke of the same cup , because of some poysonful and infectious disease ; we would not take a sweet flower from some hand ; so here . for their practices how just is it if we joyne our selves in their sins , that we should not be disjoyned in their judgements ? as they that stood with corah were all swallowed up together . 4. this hath beene the practise of the godly , psal. 26 ▪ 4. i have not haunted with the wicked ; for they know , blessednesse is promised to such as neither walke , stand nor sit with them , psal. 1. 1. he that sees the mischiefe that hath befallen him by such company , will shake them off . he that hath beene drawne to scorne godlinesse , to reforme godlinesse must abhor such company . he that hath beene taught to sweare , lye , be drunke ; to reforme , must avoyd such company . vse 2. if we fall among , or be cast into such company , take some directions how to carry our selves , which our apostle here omitted . 1. enter not into their company , fashion not to them , separate in fashion and affection as lot among sodomites , goe not to them , but let them come to thee ; peter went to them , and so fell by them . prov. 1 10. if sinners entice , consent not . 2. consider , who thou art ; peter should have remembred himselfe to be a disciple , by grace separated from this gracelesse company ; so thinke with thy selfe ; i am distinguished and severed from the world by grace of adoption , and a son of god ; oh what an honour to peter , or for thee to shew thy selfe a son of god in the midst of a naughty generation ? 3. look upon ungodly examples , to detest them , to grieve at the dishonour of god , to grieve at the wickednesse of man made to the image of god ; how did good lot vex himselfe at the uncleane conversation of sodome ? 2 pet. 2. 8. what a paine was it to david to see the transgressors ? psal. 119. and make this use of it , to blesse god that thou art not so far given up , whose nature is as vile as theirs . 4. see them , to stop them if it be possible ; if there be hope of doing good , admonish them , 1 thes. 5. 14. warne them that are unruly , warne them of the wrath of god coming on them that do such things ; win them , and pray for them and their amendment . 5. if there be no hope to win them , yet by thy godly carriage convince them , checke them , confute , shut their mouthes . let thy light shine in despite of their darkenesse , to glorifie thy father ; and at least let them see thy watch and godly care to preserve thy selfe from their contagion . 6. if thou hast beene a little tainted and drawn aside by them ; go forth quickly like peter , and bewaile thy sin ; to which sorrow of peter now we come . and peter wept bitterly . peter , as he had chosen a fit place , so he expressed his repentance by an excellent token and signe of it , which is abundance of tears , both salt and dry . quest. whether is weeping alwayes true repentance for sin ? ans. no ; for then esau and judas had beene truly penitent ; but where is true sorrow , it will often wring out teares ▪ which are not repentance it selfe , but an effect of true repentance . quest. whether are teares necessarily required in sorrow for sin ? ans. in true sorrow of sin must be allwayes a deep displeasure with himselfe , sighs and groanes of a broken and bleeding heart for the displeasure of god , which is a supernatural motion of the heart . but as for that bodily and sensible motion of the heart , which produceth tears and crying , it is always cōmendable where it is , but not always simply necessary ; for sundry things may hinder teares , and yet true sorrow be with dry cheeks ; as , reas. 1. abundance of griefe may stop teares ; as a man may weepe for his friend , and cannot at the death of his owne son. 2. sometimes the constitution of the body will afford none , when the consolation of the heart desires to ease it selfe by them . 3. sometimes the spirit of god supplyes joy and comfort in the midst of their heavinesse which abates the sensible smart , although it abates not the displeasure of our wils against sin , but enlargeth it . 4. teares proceed from many causes outward , as excessive joy , excessive sorrow , anger , compassion ; and in a word , both from fained repentance , and unfained , as we may not count them among the infallible signes of true repentance and sorrow for sin . finis . notes, typically marginal, from the original text notes for div a64251-e180 instruunt patriarchae , tam erran●es , quam docentes . parts of this history . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum animadvertisset . bez. many offended in christ , and how . 1 coa . 1. 23. 1 cor. 1. 〈◊〉 . james 5. mat. 5. rom. 12. ephes. 5. 16. holy profession offends at this day . acts 24. 14. comfort to godly preachers and professors . mat. 7. 29. offend none justly . a trial of true religiousnesse . scope . divine conclusions differ from humane . luke 2. 34. mat. 7. 14. 1 cor. 1. 26. christ according to his many benefits hath many names . christ why called a shepherd . zech. 13. 17. how christ is gods fellow . by whom he was smitten . comfort in christ our sheepherd . be patient in all smitings . mourn for sin which caused christ to be smitten . sudy to be thankfull to jesus christ. not all hated of god who are smitten by him . the liker to god , the more smitten . jer. 18. 18. comfort because gods hand is in it . church called a sheepfold , why . christians why called sheep . 1 pet. 5 ▪ 8. note thy weake disposition even after grace received . imitate sheep and wherein . 1 cor. 2. 2. of the scattering of the people . luk. 24. 11. esay 63. 3. no marvell if unsound fall quite away . let none trust trust his own heart . 2 king. 8. 13. arme against shaking trials . mat. 26. 41. thinke not much to be left alone in a good cause . john 16. 32. make muc● of the 〈◊〉 season of grace and peace . gospell upon sad news soon yeelds comfo●t why christ would meet them in galilee . wonderfull gentlenesse of christ. gal. 6. 1. he never quite leaves his . desertions neither totall nor finall . psal. 30. 5. 1 cor. 10. 13. 1 iohn 5. 4. comfort thy self with the assured end of every tryall . christ prevents his with loving kindenesse . christ an everlasting guide to his . see hence our happine●●e . peters rashnesse in five particulars noact of faith in a promise . prov. 28. 1● note , and watch pride of heart . fear of humility and of infidelity . holy fear to be ever cherished . paraphrase . christs divinity , he knows s●crets that are to come . 2 king. 5. 26. christs humanity , he reprocheth not peter for denials foretold . grounds of it . in like cases do as ch●ist did . we never know our selves aright till christ teach us . suddenly we are apt to fall from very good resolutions . hos. 6. 4. prouder then others falworse then others . motives to humble walking with god. cumulation of sin in peter . four here observed . godly apt to fall into the same sin . and why 〈◊〉 comfort to troubled spirits . repetition of sin makes sin the stronger . we are apt to over-ween the good that is in us . jam. 1. 17. sin is of an infectious nature . parts . why god prevented not this fall of peter . many other sins no●ed in peter more then in other disciples . peters sin in ●oing into the hall. john 18. to avoyd sin avoyd occasions . to avoyd occasions keepe close to the word . suffer not for christ till called . phil. 1. 29. nature no sufficient in divine matters . how we are to shew love to a friend . good men quickly the worse for bad company . and why . abhor sinfull society . psal. 16. 3. psal. 120. a sinful indifferency , to run into all company . james 3. 10. gen. 6. 2. joyne to godly company . peter had one end , god another . warming the body sometime chilleth the soule . when by a warme fire , take heed of temptation . occasion of peters sin by the priests maide . when a man tempts god , a tempter soon meets him . favors of wicked deare bought . an ill case to be beholden to wicked men . weak tempeters can foyle stout men . judg. 9. 54. mans pride easily overthrowne . jam. 4. 6. acts 12. accusation enough if thou belong to christ. and why ? esay 5. 10. wonder not if so it fall out now a dayes . esay 58. 1. a presumptuous spirit is usually a ●imerous spirit . and why ? take heed of carnall confidence , which will faile at last . phil. 1. 29. how to know true courage . 2 cor. 12. 10. take heed to thy standing . rom. 11. 20. satan either allures to sin , or deales with terror . foulnesse of peters sin . carnall courage will faile sooner or later . take heed to thy spirit . true zeale what . john 2. 17. peters sin of an hainous nature . hard to confesse christ in danger . and why ? study to confesse christ in danger . necessity of it . how we may doe this . not good to goe far into wicked houses . and why ? get out of the hall , yea and out of the porch too . hard to leave ill company . never enter among such . or having entred return and never return back . luke 9. 62. wicked in the night devise mischiefe . and why ? study thou in the night to do good . psal. 132. 3. induration a fearful consequent of sin . and why ? culpa claudit oculos , greg. beware of a sleepy conscience . worst still in the wicked . like master , like servant . why a good master hath good servants why a bad master hath bad servants . 1 king. 12. 14. 1 chr. 19. 3. 2 chr. 12. 1● all should mind the reforming of their familyes let the master be first good himself . josh. 24. 15. hester 4. 16. mat. 7. 5. or be humbled , if not . servants should looke to their ●ule , not bad example . eph. 6. 1. ephes. 6. 12. inst●uctions to women . prov. 31. 26. and men● luke 10. 42. what speech women should use . heart hardned no means do a man good . true cause of not profiting by preaching . rom. 1. 16. hos. 13. 9. hard heart a great plague of god. eph. 4. 19. foolish sinne●s thinke to keep all secret . deut. 33. 38. 1 pet. 4. 4. job . 31. 36. how christ witnesseth against the world . mat. 5. 20. conscience once crackt , a man adventures ●arther . and why ? keep sin out or drive it out quickly . good men too apt to helpe themselves by bad meanes . and why ? in straights seek to god for enlargement . gen. 22. one sinbrings in another . conditions of an oath . brethren swear not at all , jam. 5. 12. zach. 5. 4. especiall to swear falsly . why peters great sin is thus blazed forth . in little time much evill may break out of a good heart . lessons in this respect . mat. 26. 41. psal. 119. ● . as security encreaseth temptation encreaseth . all take part against a godly man. and why ? wonder not such partaking . godly should unite for good luke 16. 8. heb. 10. 24. be of one minde in good things . mat. 18. 20. rom. 15. 1. 2. poor reasons hold cu●rant against godly men . and why ? receive not accusations of such easily . mat. 18. 7. our speech should manifest us christians . and why ? means so to frame our language . mat. 12. 36. one fall , and fall apace . and why ? wisedome to stay beginnings of sin . mat. 26. 41. psal. 111. 10. particular means avayling thereto . 1 sam. 2. 25. last temptation commonly the worst . and why ? resist first temptations . wisedome to stay beginnings of sin . mat. 26. 41. psal. 111. 10. particular means avayling thereto . 1 sam. 2. 25. last temptation commonly the worst . and why ? resist first temptations . resist small temptations . feare not to be too precise . bad causes are thrust on by bad meanes . beware of base tricks to help thy selfe . little credit to be given to swearers and cursers . temptations limited to gods people voice of creatures a teaching voice . why god sets them to teaching man. heare their voyce , and learne duty . mat. 10. 16. prov. 6. 6. luk. 12. 27. jer. 8. 7. much more the voyce of the creator . jam. 5. 34. hab. 2. 11. elect have a time to repent spira . repent of sin presently . meanes of peters repentanc 1. externall . a second crow sometime necessary . pray for the spirit to goe with the word . christs looke what it imports . vbi amor , ibi oculus . psal. 63. 3. esa. 57. 15. looke to christ , as he to thee . god sometime lets his be brought very low , before deliverance . and why ? to comfort saints in great troubles . limit not the holy one of israel . nothing can separate from and his love . in main matters we are very forgetfull . offices of memory sanctified . how to helpe our memory . sin will come to remembrance sooner or later . and why ? luk. 12. 19 , 20 reproofe to them that will needs forget their sins . terror to this kind o● sinners remember s●n timly ; & how ? due weighing of the word , helpes out of sinne . ponder the word heard or read . why peter went forth . threefold businesse he had now to doe . eph. 2. 2. directions how to carry our selves in such company . of repentance it selfe see the tract . teares no certain signes of true repentance . whether required necessarily to true repentance . the practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. in an easie method, according to the table prefixed. as it was preached in aldermanbury by thomas taylor. taylor, thomas, 1576-1632. 1628 approx. 348 kb of xml-encoded text transcribed from 210 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a13551 stc 23845 estc s111520 99846842 99846842 11834 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to 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(eebo-tcp ; phase 1, no. a13551) transcribed from: (early english books online ; image set 11834) images scanned from microfilm: (early english books, 1475-1640 ; 1561:02) the practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. in an easie method, according to the table prefixed. as it was preached in aldermanbury by thomas taylor. taylor, thomas, 1576-1632. 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reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the practise of repentance , laid downe in sundry directions , together with the helpes , le ts , signes and motiues . in an easie method , according to the table prefixed . as it was preached in aldermanbury by thomas taylor . london , printed for i. bartlet at the gilt cup in cheapeside , 1628. a table of the chiefe things contained in the seuerall chapters of the treatise . cap. 1. the ground and occasion of the treatise . p. 1 the occasion and meaning of the words . p. 5 we may not iudge of mens persons by their outward condition . p. 9 in all our conferences , we must take occasion to edifie one another . p. 13 euery man must make vse to himselfe of gods iudgements on others . p. 14 the onely way to preuent perdition , is repentance . p. 15 cap. 2. what repentance is . p. 17 the onely efficient cause of it is the spirit of god , it is beyond the power of nature . p. 18 why we haue commands from god to repent , though it ●ee not i● our power . p. 21 how the spirit workes repentance . p. 22 cap. 3. the subiect of repentance is the beleeuer . p. 25 faith goeth before repentance , not repentance before faith . p. 26 c●●tio●s to be taken with this truth . p. 30 th●se places answered where repentance is set before faith in scripture . p. 31 what the act or form● of repentance is . p. 32 cap. 4. the ●earmes from whence , and whither a man must turne : first , from all sin : secondly , to god , with forcible reasons of both . p. 34 it is not enough to cease to doe euill , vnlesse we learne to doe well . p. 38 true repentance hath god still in its eye . p. 39 cap. 5. what repentance is not . p. 41 it is not ciuility , which a great part of the world mistakes for it . p. 41 it is not euery sorrow for sin , though deepe . p. 42 signes of that sorrow , that is a part of true repentance . it is not euery leauing of sin , that is repentance , vnlesse there bee a change and reformation . p. 45 outward abstinence from sinne , no reformation . p. 46 cutting off of some sinnes , without a rooting of them vp , is no repentance . p. 47 conquering of sin , not alwaies reformation . p. 48 euery reformation is not repentance , vnlesse the whole man bee changed . p. 48 euery change of the whole man is not repentance , vnlesse it be from all sinne . p. 50 turning from all sinne is not repentance , vnlesse there be a turning to god. p. 51. cap. 6. rules concerning the persons that must repent . p. 52 euery man must repent for sundry reasons . p. 53 naturall and vnregenerate men though neuer so ciuill . p. 56 godly and regenerate men , euen the best . p. 59 young men , for sundry reasons . p. 61 old men , for diuers reasons . p. 63 women must repent as well as men . p. 64 cap. 7. rules concerning sins to be repented of . p. 66. all sins must be repented of . p. 67 sins both known and vnknown p. 69 how vnknowne sins may be repented of . p. 69 the smallest sins must be repented of for sundry reasons . p. 71 sins of knowledge and presumption , must be repented of ▪ p. 73 sins also of aggrauating and scandalous circumstance , as p. 75 customable sins . p. 75 sweet and pleasing sins . p. 76 sins after conuersion , especially . p. 77 sins against meanes . p. 78 sins of open profanenesse against holy times , places , exercises , persons . p. 79 cap. 8. rules concerning the manner of entrance into the duty of repentance . p. 81 it must be entred vpon with preparation . ibid. meanes to helpe forward the preparation , required , viz. p. 82. &c. 1 a serious consideration of the blissefull estate lost by sin . p. 82 2 of the miserable estate wee are now in , and shall continue in , till we repent . p. 83. &c. 3 serious thoughts of the god with whom we haue to deale in this businesse , chiefly of his maiesty , iustice , anger at sin , and of his rich mercy in christ. p. 25.86 . 3 a consideration of the necessity and benefit of repentance . p. 87 cap. 9. rules concerning the wise proceeding in the duty of repentance . p. 88 1 the worke of repentance must be begun within , with the cleansing of the heart . p. 89 2 outwardly , begin with some master sin , to root out that . p. 90 3 cease not till it be quite rooted vp , and cast out . p. 93 4 rest not in the rooting out of sin , till there is rooting and growth in the contrary grace . p. 95 trust not repentance as sound , till then . p. 97 cap. 10. rules concerning the time of repentance . p. 99 the time wherein alone it is possible a man can repent , is the whole time of his life , and onely that time . p. 99. &c. the time of necessity , wherein men ought to repent , is all the time of their life . p. 102 1 a christians life should be begun with repentance , for sundry weighty reasons . p. 102 2 continued in the exercise of repentance . p. 109 3 ended with repentance . p. 111 cap. 12. of the lets of repentance from the world . p. 130 1 feare of contempt , and reproch from the world . p 133 a preseruatiue against it . p. 135 2 feare of the losse of friends , if wee repent . p 141 this rub remoued . p. 142 cap. 13. 3 of another let from the world , viz. the paucity & small number of penitents in the world . p. 146 the antidote against it . p. 147 cap. 15. of the lets of repentance from sathan . p. 166 1 he labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments . p. 167. &c. answers to such arguments . p. 168. &c. cap. 16. 2 of a second rub , satan casts in our way to hinder repentance , viz. if he cannot bring men to please themselues with their naturall estates , he labours to worke men to so great a dislike of their conditions , as to drowne them in the gul●e of despaire . p. 176 1 sathan labours to worke men to a despaire of gods mercy , by diuers arguments . p. 177. helpes against them . p. 177. &c. cap. 17. 2 sathan labours to hinder repentance by bringing men to a despaire of themselues , and their owne conditions by diuers reasons . p. 185 answers to such temptations ▪ p. 186. &c. cap. 18. 3 sathan labours to bring men to despaire of their repentance . 1 he would perswade men it is impossible , by diuers arguments . p. 195 his argumēts answered . p. 196. &c. cap. 19. 2. the deuill labours·to keepe men off from repentance by perswadi●g them , t is vnprofitable p. 207 such temptations answered ibid. cap. 20. 3. the deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance . p. 211 comfortable answers to such temptations ibid. cap 21. 3. of the third rub the deuil layes in mens way to hinder their repentance , viz. presumption . when he cannot driue them to despair , neither of gods mercy , nor their own estate , nor their repentance , hee assaies to make them presume of mercy without repentance , p. 215 1. hee perswades a sinner his sinnes are not great p. 216 answer to this temptation ibid. &c. cap. 22. 2. the diuell labours to perswade men christ dyed for all p. 220 that obiection answered ibid. &c. cap. 23. 3. the deuill perswades men that god is mercifull , and therefore they neede not so trouble themselues with repentance p. 230 answer to this temptation p. 231 , &c. cap. 24. of the lets of repentance from our selues , which we cast in our owne way p. 239 1. a conceit wee haue , that repentance is harsh and vnpleasing to nature ibid. helps against this let 240 cap. 25 2. of the second let , wee hinder our repentance withall , viz. the certaintie of gods decree of election and reprobation p. 243.244 if we are elected , say men , wee shall be saued without this repentance , if reprobated , all our repentance will not saue vs. this dangerous subtiltie met withall p. 245. &c. cap. 26. 3. of the third rub men c●st in th●ir own way to h●ld themselues from repentance , viz. the comfortable liues and deaths of many impenitents , and the vncomfortable liues and ends of godly persons , and such as haue beene most penitent p. 252 answer t● this obiection p. 253 cap. 27. 4. of the fourth let to repentance from our selues . men conceiue repentance very easie . p 258 this conceit met withall . ibid. &c. cap. 28. 5. of the last l●t we hinder our repentance withall men obiect the vnseasonablenesse of repentance p. 263 some thinke it too soone to repent ibid. these haue their answer . ibid. &c. some think it too late to repent p. 269 these comforted and encouraged p. 270. cap. 29. of the meanes of repentance in respect of sin serious humiliation necessary to repentance , proud persons vncapable of it p. 273 meanes to attaine repentance 1. to get a cleare sight of sin , and our miserie by it p. 274 2. true sorrow for it p. 275 3. a holy despaire in our selues of deliuerance by any meanes of our owne p. 276 a direction to get acquaintance with the morall law , very vsefull to worke our hearts to a sight of sin , &c. 277. &c. cap. 30. of the meanes of repentance in respect of god 1. his word a notable meanes to worke repentance p. 281 the law : see how p. 283 the gospell : see how ibid. &c. what men must doe , that the word may further their repentance p. 284. 2. thoughts of gods eye alwaies vpon vs , in all our waies p. 285 3. a consideration of gods hand both of mercie and iustice , a forcible meanes to worke repentance of mercie p. 286 of iustice , both on our selues , and others p. 288. &c. 4. a serious consideration of our relation to god , a means to work repentance p. 291 cap. 31. of the meanes of repentance in respect of christ , viz. 1. serious thoughts of the greatnes of his person , and nearnesse to his father p. 295 2. of the heauy things hee suffered for sin p. 296 3. of the basenesse of the persons for whom he suffred such things ibid. &c. cap. 32. of the meanes of repentance in regard of our selues ▪ 1 , t is a profitable means to further our repentance , to consider our desires and affections , both what they are , and what they ought to be p. 300 2. to recount our liues and actions what they are , and ought to be p. 301 3. to consider seriously the checks of our consciences . p. 302 4. to remember our latter end p. 304 cap. 33. of the meanes of repentance , in respect of others . how we may further our repentance by good men . p. 305 how repentance may be furthered by bad men , and enemies to grace . p. 306 cap. 34. of the markes of repentance in respect of sin . 1 a true penitent remembers his sin , though remitted , with shame and sorrow . p. 309 2 he will aggrauate his sin when he beholds it . p. 311 3 he hates all sin euery where . p. 314 4 he resists and holds fight against all sin . 316 5 he relinquisheth his sin in true endeauours , and neuer turneth to it any more . 318 6 in his strife and resistance of sin , he differenceth himselfe from the hypocrites , in that he sets himselfe against sin vniuersally and sincerely . p. 320. &c. cap. 35. of the markes of repentance in respect of god. 1 true repentance shewes it selfe by a sincere loue of god. p. 327 2. by a childish feare & awe of god p. 331. 3. by strong cries for grace against corruption p. 332 cap. 36. of markes of repentance in respect of others . 1 ▪ a man truly humbled by repentance , will esteeme of others better than himselfe p. 335 how a man ought to esteeme another better than himselfe , though hee see in him grosse faults p. 337. &c. 2. he is soft and gentle vnto others p. 339 3. the faults he espieth in others he will condemne in himselfe , if not in the act and habit , yet in the seede and inclination . p. 340. 4. hee will doe his best to draw others out of sin p. 341 cap. 37. of the signes of repentance in respect of ones selfe 1. a true penitent iudgeth himself , proceeds against himselfe iudicially and impartially . p 344 the fruit and vse of iudging . p. 345 the manner of a penitents iudging and proceeding against himselfe . p. 345. &c. 2 he reneweth himselfe daily . p. 350 wherein a true penitent reneweth and changeth himselfe . p. 350. &c. 3 he strengthens himselfe against lusts and the assaults of sin for time to come . p. 354 how he armes himself , see . ibid. &c. 4 hee prepareth himselfe by daily exercise of repentance , for christs appearing . p. 357. &c. cap. 38. of the motiues to repentance from the necessity of it . it is most necessary a man should repent . p. 360 1 if we looke at the nature of sin . ibid. &c. 2 at the inseparable companions and effects of it . p. 362. &c. cap. 39. of motiues to repentance in regard of god. 1 our owne vnfitnesse to haue any fellowship with god , without repentance . p. 365 2 that strict iustice that is in god. p. 366 3 his rich mercy . p. 367 4 the vnprofitablenesse of all gods ordinances without repentance . p. 371 5 an impossibility of enioying god in glory without it . p. 373 cap. 40. of motiues to repentance in respect of christ. 1 his surpassing loue . p. 375 2 his bitter passion , with the end of it . ibid. &c. 3 consider our relation to him . p. 378 cap. 41. of motiues to repentance from ones selfe . 1 both the whole , and parts of man , call for repentance . p. 379 2 his sins shew t is high time to practise repentance . p. 380 finis . a treatise , wherin is handled the practice of repentance . lvk. 13.3 . except yee repent , &c. cap. 1. the ground of the treatise . first , the occasion of chusing this text and argument . vpon occasion of peters repentance , which i haue opened vnto you , i entred into a more serious consideration of the duty , and conceiued , 1 that precepts and examples must goe together , & therfore i would giue directions , as well as incitations , how to imitate so worthy a patterne . 2 as at all times , so at this time especially , the vrging of the doctrine of repentance , is not onely not vnseasonable , but very necessary : for , 1 a great iudgement , neuer to be forgotten , was lately vpon vs ; we then promised , and vowed repentance and amendment , if god would bee pleased to remember his own name of grace and mercy , and our prayers . but we haue forgotten all , and dealt ▪ vnfaithfully with the lord : for where is the reformation of any one thing in publike or priuate ; in court or city ; in churches , in houses , in persons or behauiours ? are not former sinnes as rife , as vnrepented , vnreformed , as euer before ? pride , prophanenesse , drunkennesse , swearing , ryot , excesse , vnmercifulnesse , while your bils bring you in some starued in your streetes ? nay , are not things growne farre worse than before , since we dissembled with our tongues ? had it not beene a lesser plague for numbers to haue beene buried of the plague , than to suruiue , to heape vp so many sinnes against god , against their owne vowes , and promises ? 2 as it is a fearefull present iudgement to forget that iudgment so lately past ; so , many are the signes , as the iust causes are many of iudgements to come , which lye in ambush against vs , and not farre remote from vs. we had need generally to be called to repent , if we will not all perish : as pharaohs counsellors , so may we say ; what , wilt thou see all egypt destroyed , before thou obey gods commandement in letting them goe ? shall wee still stand it out , till ineuitable destruction ouertake vs ? 3 the true desire of euery godly minister , and man of god , must be to preuent iudgements from a people : for which purpose wee must lead them in the exercise of repentance , which our text will teach vs to be the onely meanes to auoid perdition . and wee want not examples of the best euangelicall preachers that euer were , to presse hard this point ; especially in a secure age , as ours is . iohn baptist here began , mark. 6.12 . repent , for the kingdome of god is at hand . peter to them that were pricked in their hearts , here began , acts 2. be baptised & repent ▪ nay , christ himself did it , repent , for the kingdome of god , &c. many condemne pressing of repentance , as too legall , who seeme ignorant , that the law knoweth no repentance . now the occasion of the words , and scope of our sauiour in them : some come vnto christ , and tell him of heauy newes , that herod had taken the galileans ▪ and slaine them , mingling their bloud with their sacrifices . like enough they came to intangle him ; for if christ shall patronage the persons , they haue an accusation , that hee were a friend of rebels and seditious persons : if he shall speake against pilates cruelty , they will accuse him to pilate as an enemy of authority : if he shall approue of pilats fact , and tyranny , then will they accuse him to the people as one that abetteth the cruelty of the roman president , against the liberty of the iewes . thus can wicked men , and doe , lay snares and traynes euery where against the members of christ ; euen from gods iudgements , wherof they should make better vse , they can feed and excite their owne malice against the saints : as the heathens against christians , as the causes of all plagues , famine , drought , &c. but our lord , being the wisedome of his father , bewraieth , 1 his diuine wisedome , who seeing that hee cannot answer without danger , either to the persons or the fact , either to approue , or reproue it ; he passeth that , & bringeth them to a iudgment at home in ierusalem , by the fall of the tower of siloam ; yea , and leadeth them into themselues , to consider not so much what sinners others be , as themselues , who if they repent not , shall perish as other sinners doe . 2 his loue , and desire to doe them good , who intend euill against him . for , perceiuing they make a wrong vse of this iudgement , supposing , and concluding the galilaeans were greater sinners than others or our selues : he laboureth to reforme the iudgement , & earnestly inuiteth them to repent , repeating the same words , both in the third and fift verses . thus must his ministers and seruants doe , meekly instruct the contrary minded , vrging , and waiting when god will giue repentance . in the words are three parts . 1 an implication of his authority : i tell you . 2 a correction of their wrong censure , nay . 3 a direction to preuent iudgements from themselues , vnlesse ye repent . 1 gods owne authority : i tell you . i , who am truth it selfe , and cannot misleade you . i , who am the doctor of the church , and speake by my own authority , as neuer did prophet , apostle , nor any angell of heauen . i , who being true god , & omniscient , know and search all hearts , and see and discerne all sinnes , neuer so secret , in all the degrees and circumstances of them . i , who am the iudge of the world , and cannot passe a wrong sentence , i tell you : vae qui non audit . all this must quicken our attention , and settle our faith in the truth of things here vttered , and to be opened in this text. if the greatnesse of the person moue , here is the mighty god speaketh : if the wisedome of the speaker , a greater than salomon is here : if an angell from heauen spake , we would beleeue ; but here is the lord of the holy angels : will wee heare and beleeue a seruant , and not the master , not the lord himselfe ? but saith diues in hell , if one were sent from the dead , they would beleeue : here is one sent from the dead , raised by his owne power . 2 the correction of their wrong censure vpon this iudgement of others , nay : you aske if they were greater sinners , because of the iudgement which befell them , i tell you nay ; as if he had said : i say not that they were not sinners , nor not great sinners , nor doe i deny but they might be greatest sinners , but not therfore greater sinners , because they were thus smitten by pilate . where our sauiour teacheth vs : 1 not to iudge of mens persons by their outward condition ; for , first , all things fall alike vnto all of outward things : as the one dyeth , so dyeth the other , in outward appearance , by sword , plague , casualty : and no man knoweth loue or hatred , by any thing that is afore him , eccles. 9.1 . and 1. pet. 4.17 . iudgement must begin at gods house . 2 this is an vncertaine rule to iudge by ; moses and aaron , both were shut out of canaan , as well as the searchers : ahab destroyeth religion , iosiah restoreth it , both shot with an arrow : zedekiah a wicked man , had his eyes put out , so had sampson the valiant iudge of israel , a type of christ ; if wee should iudge of their persons by their condition , wee must needs erre . 3 we must frame our iudgements of mens persons , as god doth , who iudgeth not of men by any outward & perishing thing , but by lasting & spiritual things : he looketh not on diues as rich , nor on lazarus as poore , but according to the presence , or absence of grace and spirituall riches : he iudgeth not by accidents , but substances . vse . mis-iudge not thy selfe or others , as loued of god , because rich , and outwardly prosperous : commonly the lighter scale is higher ; and a rich man , if wicked , an enemy to goodnes , ought to haue no more fauour and respect among men , than hee hath with god , and that is little enough : though as high as nero , pharaoh , alwaies holding offices of relation in diuine and ciuill societies : but else greatnes , seuered from goodnesse , is in great detestation with god , as his sinne is greater . 2 nor iudge thy selfe hated , for pouerty , sicknesse , temptations : god neither chuseth nor refuseth for this . 3 nor haue the faith of god in respect of persons , to embrace rich professours , and despise the poore ; god doth not so : grace in the poorest man is as acceptable to him , as in the richest . 3 the direction to preuent iudgement from themselues : except yee repent , ye shall likewise perish : that is , as miserably and cruelly . the word [ perhaps ] pointeth not out the same kinde of death , but a destruction not lesse seuere , and a perdition as miserable of body and soule . and some there be who conceit the very manner of perdition to bee not much vnlike , and that the lord had respect vnto the generall perdition of the iewes , by the romans , forty yeares after . for as pilat mingled the bloud of the galilaeans with their sacrifices , so did the romans mingle the bloud of the iewes with their sacrifices , at the feast of the passeouer ; for then they destroyed them : & as the eighteen men were slaine with the fall of the tower of siloah , when they were building it , as was likely ; so the iewes , if they repented not , were to bee oppressed , and suddenly slaine in the ruines of the city and temple , as after it came to passe . note 1. in all our conferences , and telling newes and relations one to another , let vs learne to take occasion to edifie one another , and excite to faith and repentance , after the example of christ , who on this occasion exhorteth them to repent . so the apostle would haue all our speech sauorie , and tend to edification : especially , seeing the iudgements of god breaking out in the church , and in the world , let vs not speak of them as newes , to fill vp discourse , but to help forward our repentance and amendment . note 2. euery man must make vse to himselfe of gods iudgements on others . these men began to condemne them on whom the iudgement fell : and our lord leadeth them home , to iudge , and condemne themselues . 1. gods end of his iudgement on others , is not their condemnation by vs , but our emendation by them . 2. why else doth the lord strike others , and spare vs , but that we might be wiser by other mens harmest ? hat whilst he expecteth our amendment , his bountifulnesse and patience should lead vs to repentance . 3. it is iust with god , that those that will not take example , should make examples : that if they will not bee bettered by other mens harmes , others may be bettered by theirs . vse . in all spectacles of gods iustice , euery man enter into himselfe , and search his owne heart , and he shall find that euill of sin , which might iustly bring that , or a greater euill of punishment vpon himselfe , as our sauiour here implieth . thus for a man to begin with his own sins , and lay them in the right scale , will keepe him from insulting ouer them , who haue perished , and cause him to deiect himselfe in true repentance , lest hee likewise perish . we can see the originall of affliction in others , and exaggerate the sin , but in our owne we doe not . note 3. the only way to preuent deserued perdition , is repentance ; sinne bringeth iudgement , and only repentance preuenteth it . ier. 3.12 . returne o thou disobedient israel , and i will not let my wrath fall , for i am mercifull . nineueh was threatned , the time of destruction set , yet repentance preuented it . vse . to prouoke vs to repent , that we may partake of the riches of gods mercy in the gospell , to quit vs from the condemnation of the law. heare the sweete voice , and warning of the lord to his people : turne ye , turne ye , oh why will you dye ? except ye turne , ye must dye . 2. perswade thy heart of the necessity of repentance ; thy sin hath kindled the fire of gods wrath : he must be iust , and only repentance is as water to quench this fire . 3. take timely pitie on thy selfe : why wilt thou treasure wrath still ? rom. 2. if thou carest little for thy selfe , pity the church and kingdome , reuel . 2. the church is threatned , repent , or i will come against thee . beware it be neuer said of thee as of thiatyra ; i gaue her space to repent , and shee repented not : lest it follow , and i cast her into a bed of sorrow . cap. 2. what repentance is . in repentance cōsider , 1. the treatise and doctrine . 2. the practice and application . the treatise being set downe to our hand by sundry worthie writers of our owne age and country , i will not further prosecute it , than by deliuering and opening a short description of repentance , that we may know what we are exhorted and incited vnto . repentance is a grace of god , wheroby a beleeuer turneth from all sin , vnto god. where is 1. the efficient : 2. the subiect : 3. the act or forme of it : 4. the termes whence and whither it turneth from all sinne to god. 1. the efficient : a grace of god ; both for beginning , progresse , and consummation : for 1. it is not in nature neither intire ; for adam in innocencie knew it not : besides , the voice of the gospell ( the m●ans of repentance ) was not known to man in intire nature ; but the first motion of it is supernaturall . and much lesse is it in corrupt nature , without the reuelation of grace : for 1. neither haue we it in our selues , being dead in sins , and sold vnder sinne ; as naturally drinking in sin , as the fish doth water . 2. neither can get it by any labour or industry of our owne , who cannot so much as thinke one good thought , 2. cor. 5. much lesse reach so high a work as repentance . how can earth reach heauen ? how can a man melt a stone or adamant , such as his heart is ? how can he change a flint into flesh ? how can a wandring sheepe returne backe to the fold of it selfe ; such as we are ? psal. 119.10 . but it is a grace of the spirit of god ; not a legall grace : for the law knoweth neither repentance for sin , nor remission of sin . but an euangelicall grace , wrought not by the law , but by the gospell . that it is a supernaturall grace of the spirit , is proued zach. 12.10 . it is a pouring out of the spirit of grace and supplication ; acts 11.28 . then hath god giuen the gentiles repentance unto life ; 2. tim. 2.25 . waiting if at any time god will giue repentance . 2. the church goeth to god for it . ierem. 31.18 . conuert thou mee , o lord , and i shall bee conuerted . lament . 5.21 . turne vs , o lord , vnto thee , and we shall be turned . 3. such are the strong resistances and enemies of grace within vs , and without vs , that it must bee onely the spirit of power and fortitude that must conquer them . the strong man hath taken the hold : the deuill worketh effectually in blinding the eyes , and taking captiue the wills of wicked men , to rule them at his pleasure , 2. tim. 2.26 . and onely a stronger man can cast him out . such is the strength of lusts , and the numberlesse excuses of sin and sinners , as only the spirit can conuince of sin . such is the frowardnesse and peruersenesse of spirit in euill men , yea the deadnesse and senselesnesse of heart , obfirmed by wicked habits , and customes of himselfe , and the world without , that all the power of the means shall be frustrate , and bee ineffectuall to turne the sinner , if the spirit of god quicken them not with life , and power to this purpose . whence it will follow , 1. that wee cannot repent when wee will , as the atheist thinketh : repentance is no flower that groweth in our own garden . if the lord by his spirit draw vs not , we neuer run after him . object . but why haue we so many commandements to repent , if it bee not in our power ? they seem to be very idle . answ. 1. deus jubet quae non possumus , vt nouerimus quid ab eo petere debeamus , saith augustine . 2. exhortations are instruments , in which the spirit putteth forth his power , and commeth into our hearts . 2. we must beware of resisting the spirit in this worke , or in the meanes whereby hee worketh repentance in vs. quest. tell vs how the spirit bringeth vs to repentance . answ. 1. docendo : hee must teach outwardly . the teaching of the spirit is necessary to lead vs into the knowledge of our selues , and of god. the former he doth by the law , letting vs see our misery : 1. by sinne , 2. the punishment of sin . the latter , by the gospell ; shewing vs what god is in his son , and vnto vs , ready to receiue vs to grace and mercie . euery one must therefore heare the voice of the spirit in the ministery , seeing the spirit , not without the word , but by the word , as an ordinary instrument , worketh repentance . heare the word perswading and inuiting to repentance , promising grace and mercy to the p●nitent , threatning the impenitent . isay 55.7 . by this meanes the iewes were pricked and conuerted , acts 2.37 . by the lydia's heart was opened , acts 16. and such as refuse and resist the word , are neuer drawne to repentance . pro. 1. because ye would not heare my voice , i will not heare you . 2. ducendo : by inward mouing and perswading . the spirit must bee doctor , and ducton . this inward motion is , 1. in changing the minde , to see both sin , and the reward of sin ; what and how great both of them are . 2. in framing the will , and making it of euill good ; and bowing it from it selfe , to the willing of grace . 3. in kindling the affections with a desire of good , and hatred of euill . now therefore if thou wouldest truly repent , thou must also giue thy selfe to bee led by the spirit ; cherish his motions , affect his graces : for he must not only shew vs repentance , but lead vs into it . 3. if the spirit be the efficient , and author of repentance , then neuer despaire of great sinners : he can presently make of saul a persecutor , paul a preacher : hee can easily raise a dead man from the graue of sin , let him be neuer so rotten . here is a worke of power , and a powerfull worker . neither be out of heart in the sense of strongest corruption , and resistance against grace . when thou seest armies of lusts rise vp in thee , and whole hosts of rebels vp in armes against the worke of grace ; hold on the combate , and this spirit of power shall chase them before thee : goe forth in his strength , and feare not assured victory ; greater is the spirit in thee , than in the world . cap. 3. of the subiect of repentance . 2. the subiect of repentance is the beleeuer ; the generall subiect of repentance is a sinner for christ came to call sinners . but because euery sinner repenteth not ; i say only the beleeuer turneth . where i plainly conclude that question , wherein is more scruple , than staid wisedome ; that faith goeth before repentance , & not repentance before faith. here are 1. reasons , 2. cautions . 1. the fountaine must bee before the streame , the roote before the fruit , the cause before the effect : but faith , leaning vpon gods mercy , manifested in the promise , is the instrumentall cause of repentance . hos. 6.1 . come , let vs turne vnto the lord : for he hath smitten , and he will heale . the hope of gods healing , that is , of forgiuenesse of sins , is the ground of repentance . psal. 130.4 . mercy is with thee , that thou maist bee feared . which showeth , that no man can lay hold vpon god , to feare , and reuerence him , but hee that is perswaded of his fauour . two cannot walke together vnlesse they be friends , and man neuer meeteth god in repentance , while he conceiueth god an enemy ; but runneth away from him , as a strict iudge . slauish feare bringeth not a man to god ; but loue , which is a fruit of faith , for faith worketh by loue : therefore faith is before repentance . 2. true repentance is a sauing grace , and euery sauing grace is from christ. iohn 15.4 . no branch can beare fruit of it selfe , vnlesse it abide in the vine : euery penitent must therefore receiue christ , before the gift of repentance ; and no receiuing of christ , but by the hand of faith , iohn 11.12 . therfore faith must necessarily goe before repentance . 3. repentance worketh directly vpon the heart , to soften it , to cleanse and purifie it . now in repentance , it is onely the bloud of christ , that can soften the hard heart , as onely goates bloud softeneth the hard adamant : it is onely the bloud of christ that can purge the heart and conscience from defilements , heb. 9 14. now would i know how wee can haue his bloud , before , himselfe ; or himselfe , before faith. nay , therfore the scripture applyeth the work of purging the heart to faith , acts 15.9 . because it is the instrument to lay hold on the bloud of christ for our purging ; therefore faith must be before repentance . 4. repentance is the most acceptable of all good workes . a contrite heart is aboue all sacrifices ; therefore faith must bee before it : for 1. whatsoeuer is before faith , is the issue only of corrupt nature , and corrupt conscience , and cannot please god. 2. without faith it is impossible to please god , heb 11.6 . for nothing is acceptable , but in and for christ ; and nothing in and for christ , but by faith in christ , apprehending him . object . this sheweth , that faith must goe with repentance , but not that repentance is therefore before it . answ. the apostle expresseth the same thing in another phrase , which putteth faith before it . rom. 14.10 . whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex fide , is sin : if it flow not from faith , as the streame from the fountaine , which in order of nature must be before . 5. before any thing can please god in a man , the man himselfe , the person must please him first . gen. 4. god accepted abel and his sacrifice . the new motion pleaseth god , because it is from a new creature ; but first the person must be in christ , and then a new creature , 2. cor. 5.17 . and first hee must be a beleeuer , before he be in christ : god respecteth not opus externum , but spiritum internum ; he looketh on no worke further than it is the worke of his spirit : but the spirit is no where , but in the sons of god , gal. 4.6 . and no sons but by faith in christ , gal. 3.26 . if therefore repentance must be a worke and fruit of the spirit of god , and that spirit bee in none but sons , and none of them sons but by faith in christ ; therefore must faith goe before repentance , yea before the sonship it selfe . 1. both of them are wrought at one moment of time ; and in time are neither first nor last : but in order of nature , faith , as the cause , is first , and then repentance . 2. faith is before compleat repentance ; for some beginnings or preparations to repentance , goe in time before faith : namely , legall fit● , and terrours of heart for sinne ; and these are sometimes called by the name of repentance , as a part by the name of the whole . math. 21.32 . yee were not moued with repentance , that ye might beleeue . the ignorance of the meaning of the word repentance in this place , hath occasioned this idle scruple : but the distinction of legall and euangelicall repentance will fully satisfie it : legall , which is a sorrow and terrour excited by the law , and onely initiall , and preparatory , is before faith : but euangelicall , which is sauing and compleat , must haue faith before it , for the former reasons . obiect . but that which most troubleth , is the setting of repentance before faith , as mark. 1.15 . repent & beleeue the gospel . act. 20.21 . testifying to iewes and greekes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ. but they forget that the cause is set sometimes after the effect , as 1. tim. 1.5 . faith is set after a pure heart , and yet it is faith that purifieth the heart : but it is as if he should haue said , if you would get a pure heart , get faith ; so in these places : repent , and that ye may doe so , ye must first beleeue ; and so this transposition plainely ouerthroweth the conceit they build vpon it . 3 the forme of repentance is in turning , or returning : for by the sinne of our nature , and practise , wee haue turned our selues away from god , & cannot see his face , and fauour towards vs. now repentance turneth vs backe againe the way that wee are gone from him . and in this returne 1 the whole man must turn : for the whole man is turned away , and naturally and wholly euill . gen. 6. the imaginations of his heart are euill continually : yea whole euill is in euery man : euen the whole roote of sin , and further than the restraint of speciall or common grace , would produce all bitter and poysonfull fruits . 2 he still turneth : repentance is a continued act of turning ; a repentance neuer to bee repented of , a turning neuer to turne againe to folly : for , 1 he hath euer something with him to turne from : a flesh still resisting the spirit , many temptations of sathan , many wicked fashions of the world . 2 he can neuer get neere enough to god in this life , nor euer turne so neare him , as once he was , and therefore hee must proceed on till he doe attaine . cap. 4. the tearmes of repentance : 1 whence , 2 whither . 4 the tearmes from whence , and whither a man must turne , are , first , from all sinne : secondly , vnto god. 1 the scripture noteth repentance to be a turning from wickednesse . act. 8.22 . repent if so be the wickednesse of thy heart may be forgiuen ; and from dead workes , heb. 6.2 . it is called a ceasing to doe euill , isa. 1. the obiect of repentance , is all sinne ; not one , or many , but all sins . the reasons are these : 1 god calleth for repentance of all sinnes . colos. 3.8 . put away all these things . 2 he hath shewed his readinesse to forgiue all sins , except that against the holy ghost , but vpon this condition . 3 we desire god to forgiue all iniquity , and not leaue one vnforgiuen , and therefore wee must leaue none vnforsaken . 4 one sinne separateth from god , as well as many ; one poyson killeth as well as many ; one hole sinketh the ship . 5 christ suffered for all sins , as well as one ; he is the lambe of god that taketh away all the sinnes of the world : if hee pay not the vttermost farthing , wee neuer get out of prison . 6 mortification killeth all sinne , and the vertue of christs death in vs , setteth vs against all sinne , as well as any sinne : and sanctification reduceth euery faculty to the first image , one as well as another ; in which the whole man must be blamelesse , for whatsoeuer is old must bee renewed . 7 a day commeth when euery sinne shall be set in the open light , & if any one be vnrepented of , that shall bee found with vs , and laid vpon vs eternally . whence it must follow that euery true penitent , 1 setteth himselfe against great sinnes , sinnes as red as scarlet , of a deepe dye , which euery one thinketh to repent of . 2 small sinnes , defects , and omissions , common frailties , secret euils : dauids cutting sauls garment ; iohn hus his playing at chesse for losse of his time , and prouocation vnto anger . 3 sweet and friendly sins . this streame of repentance is as the floud that drowned noahs neere friends and seruants ; so it drowneth our nearest and most friendly sinnes . and hereby thou hast a good note of sincerity , psal. 119.3 . the vpright in the way doe no iniquity ; sincerity hateth all waies of falshood : an hypocrite will strayne at comming into the common hall vpon the preparation day , but not at shedding the bloud of christ. 2 euer true repentance carrieth a tender conscience , which is as a tender eye , that will water , and finde the trouble of the least moate ; as a strait shooe cannot indure the least stone within it , but will make him shrinke . the second tearme , [ to god : ] for this we haue sundry 1 commandements . ioel 2.12 . turne to the lord , ier. 3.12 . turn to me , o disobedient children , ier. 4.1 . if thou returne , then returne to me , saith the lord. 2 examples , dauid ; against thee , against thee , &c. ps. 51. the prodigall will returne to his father . 3 reasons , first , because wee haue sinned against him , and turned not onely from him , but against him , hos. 6.1 . sinne is a turning away from the chiefe good ; repentance is a returning to the chiefe good . 2 he will onely pardon sinne on this condition : sinne is a running from god , and into the hatred of god , only repentance is a returning into fauour , and friendship with him . 3 he is our first husband , therefore let vs returne vnto him our first husband ; for at that time it was better than now , hos. 2.7 . it is the aduancement of our estate , and a returning to our first innocency . from hence it followeth , 1 that it is not enough to cease to doe euill , vnlesse wee learne to doe well . esa. the first . it is not enough to put off the old man , vnlesse we put on the new man , ephes. 4.22 . not onely we must turn from the power of sathan , but to god , not onely returne from our wandring , but to the shepheard of our soules , 1. pet. 2.10 . true repentance is not only a ceasing from vnrighteousnesse , but an exercise of righteousnesse . hee that doth righteousnesse , is righteous : both are required fugere prohibita , & praecepta face●e . 2 that true repentance carrieth god all along in his eye ; and it is the consecrating of a mans selfe wholly to god : so the apostle describeth it , 1. thes. 19. a turning from idols , to serue the liuing god. 1 the scope and ayme of it is not the sauing of himselfe , but the seruice of god ; it bringeth not onely from the ignorance of god , but to the knowledge of god ; not onely from the hatred of god , but to the loue of god ; not only from contempt of god , but to the feare of god : not onely from loue of sinne , but to hatred of sinne ; not onely from practise of sinne , but to the practise of piety : and there is no man but may try his estate by this marke . 2 he will still conceiue that hee hath alwaies to deale with god. if hee sin , he will seeke chiefly to cleare himselfe to god : hee will accuse himselfe to god , he wil not lye from god , till he haue made vp his peace , and gotten a discharge . 3 his affections will bee after god ; his soule panteth after god : his soule thirsteth for god , euen the louing god , psal. 42.1 2. because he hath tasted of god. 4 his dependance is vpon god for counsell and direction : he will know , and inquire of gods word , and seruants , what to doe to be saued , acts 2. and acts 16. cap. 5. what repentance is not . a right rule is the measure of it selfe , and a crooked : and this description sheweth as well , what repentance is not , as what it is ▪ many things are like repentance , but are not it ; and this definition wil find out much counterfeit repentance , which goeth commonly for currant ; and seldome is the deceit found , till it be too late . 1 many mistake ciuility , for repentance sufficient , but it is not ; for first , it is not sauing grace of the spirit , but common . 2 no proper fruit of the gospell , but groweth amongst heathens . 3 a man may haue it without christ , without faith ; yea , haue it , and goe to hell . except your righteousnesse exceede the righteousnesse of the scribes & pharisees , ye shall not enter , &c. 4 ciuility is no change , nor turning ; it may couer sinne , it cannot cure it : it wrappeth a clout on the wound , but layeth no plaister : it may loppe some branches of sinne , but it striketh not the roote : it layeth a false finger on some sin or other . 5 it looketh all at men , mens lawes , mens approbation , mens pleasing , more than god : and desireth rather to seeme good , than be good ; in all which it falleth short of repentance . a christian must haue that in his repentance , which no hypocrite hath . 2 euery sorrow for sinne is not repentance , no , nor euery deepe sorrow for sinne . cain had deepe sorrow in respect of punishment : pharaoh howled , but it was for the thunders & haile , when it was ouer , so was his repentance : esau wept for the losse of the blessing , seeing some inconuenience to himself , more than the sin against god. saul deeply sorrowed , but it was because hee had heard the lord say , he had cast him off from being king , 1. sam. 15.24 . ahab was much humbled , but it was after he had heard euill denounced ( against him ) to cut off his posterity : all this is no repentance . quest. how may i know my sorrow to be a part of true repentance ? answ. 1. when it is godly sorrow , or repentance toward god , acts 20.21 . or sorrow according to god ; when the sorrow is more for the offence of god , than any shame , punishment , feare , or hell it selfe : for it looketh more on the offence of the great maiesty of god offended , than vpon the desert of his offences . for true sorrow is from loue of god , and the loue of god must bee more than of my selfe , or my owne saluation . here is the iust cause of griefe that christ is wounded . zach. 12.10 . they shall looke on him whom they have pierced . the waters of repentance issue , when the rocke of the heart is smitten , not with the rodde of the law , but the staffe of the gospell . acts 2. when they heard this , they were pricked . 2. when it driueth vnto god. ier 4.1 . if thou wilt return , returne vnto mee . if thy sorrow for sinne driueth thee from god , it is not godly sorrow ; as if it hinder faith , hearing , reading , prayer . the prodigals sorrow driueth him to his father . true repentance is not the hauing of a wound , but the obtaining of a cure . there is not only the feeling of a burthen , but the getting it off the backe , which is by obeying the call of christ , come vnto mee , &c. 3. when it is continuall , and constant : as good neuer washed with these waters , as become filthy after washing . the sorrow of repentance is not a fit , or qualme of sicknesse , but a sound cure : whereas the hypocrite forgeth that he was purged . try now thy sorrow , whether thou hast taken a purge , or a preparatiue . what ease hast thou after thy paine ? whether thou sufferest the smarting plaister to lye on to the full cure , or like a froward patient , hast pluckt it off , when it was but new laid . 3. euery leauing of sinne is not repentance , vnlesse there be a turning , a change , and reformation . for repentance is such a turning and change , as maketh a man cleane contrary vnto himselfe . whence it followes , that 1. abstinence from sins outwardly , is not reformation ; for a man sometimes abstaineth from sinne , because hee cannot commit it : and now his sin turneth from him , not hee from it . sometimes feare , or shame , or other sinister respects , may cause a man to forbeare , and yet not be contrary to himselfe : his heart and minde may be as foule and filthy as before . a pil●erer in the cage cannot steale , because hee is restrained ; but hee hath his pilfering minde still : here is a change in the condition , but repentance is a change of the person . iudas , no question , thus far left his sin ; he was sorry , he would doe so no more , and perhaps , would faine haue vndone that which he had done against christ. now wherein art thou beyond him ? not a whit if thou retainest thy disposition to sin , thy affection , and loue to euill . if thou couldest doe it safely from mans eye , and securely without the hazzarding of thy selfe on the wrath of god , wouldest thou doe it againe ? all is deceit and the spirit of bondage , and worldly sorrow , a repentance to be repented of . but if thou hatest sin , because god hateth it , and resoluest not to doe it , for his sake , as ioseph , all is well . 2. it will follow , that the lopping and cutting off of some sins , is not repentance , vnlesse the roots bee stocked and grubbed vp ; for this is not a change , but a restraining of washboughs , that will come againe . thou abstainest from swearing , but doest thou feare an oath ? thou actest not sin , but doest thou hate it , and put it away ? 3. that conquering of sin is not alwaies reformation , & turning from sin : for one sin may conquer another ; sathan may be cast out by beelzebub . ambition may conquer couetousnesse , hypocrisie may ouer-master many sins , but this is far from repentance : for by the feare of the lord a good man departeth from euill . i set the lord euer in my sight , that i should not sin against him . when grace and gods feare thus conquereth sin , it is a good signe . 4. euery change and reformation is not repentance , vnlesse the whole man be changed . the whole man must turn , both inward and outward , in both , all faculties and parts : but with this caution , that this change in euery part , is but in part , and imperfect , as the ayre in the dawning , is light in euery part , but in part ; and as luke-warme water , heat is in euery part , with cold . reason 1. the scripture calleth for a through change and sanctification in the soule , body , and spirit , 1. thes. 5.25 . the whole man must turne from the power of sathan unto god. the whole man must be made of an old , a new man , ephes. 4.23 . 2. else the remedy will bee short of the disease ; for the whole man is turned from god by sinne , and repentance must turne backe the whole man. deceiue not your selues in this great and weighty point ; some finde a change in their minde , and haue some illumination , and rest in that as repentance . but howeuer it is true , that the first thing in repentance , is the change of the mind from darknesse to light , yet repentance is not the turning of the vnderstanding vnto truth , vnlesse the will also be turned to god. it is no repentance for a papist to bee neuer so deuout , humble , charitable , penitent , if hee turne not his minde to the truth . it is no repentance in a protestant to imbrace the truth in iudgement , and profession , and liue vnreformed , and vnanswerable vnto it ; for his will must be changed , as well as his mind . 5. euery change of the whole man is not repentance , vnlesse it be from whole sin ; for repentance turneth from all sin , and continueth not any . obiect . no repentance can get away all sin in this life . answ. not that it bee not , but that it rage not . the iebusite will dwell within our borders , but see he be subdued and commanded . 1. that repentance is not true , which is not generall . 2. to look backe vpon any sin , is to turne the backe vpon god ; and to turne from one sin to another , is not repentance . herods reformation was farre from repentance ; for howsoeuer hee did many things , hee would not part with his herodias . keep no bosome sin . 6. turning from all sin is not repentance , vnlesse thou turnest to god. ceasing from euill is not repentance , vnlesse thou learne to doe good ; nor casting off the old man , vnlesse thou put on the new . now to turne to god , is to get a sincere purpose , desire , and endeauour to walke according to all gods commandements . try thy repentance : hath thy sorrow bin deep and godly ? hast thou got beyond ciuilitie ? imbracest thou the grace thou didst trample before , as a swine , vnder feet ? hast thou changed thy soule , thy whole man , from whole sin to god ? cap. 6. rules concerning persons that must repent . now in prosecuting the practice of repentance , i will confine my selfe within these bounds . 1. propound the rules and directions to guide vs in the duetie . 2. the lots or chiefe impediments which hinder repentance . 3. the meanes and helpes for the happy performance of it . 4. the signes and marks of a man truely repenting . 5. the motiues or inducements to prouoke vs to repentance . 1. the rules or directions to guide vs in this duety , concerne 1. the persons that must repent ; 2. the sinnes to bee repented of ; 3. the manner ; 4. the time . the generall rule concerning the persons , is , that all , and euerie man must repent . the word in the text is indefinite . except yee repent ; that is , all of you . acts 17 30. but now admonisheth euery man , euery where to repent . the doctrine of repentance is preached to all . 1. all haue sinned , and turned away from god ; all are depriued of the glory of god : there is none that doth good , no not one . 1. ioh. 1.8 . if any man say hee hath not sinne , he deceiueth himselfe , and the truth is not in him . iam. 3.2 in many things we sin all : therfore all haue need to repent . all men are vnder sin , rom. 3.9 . that is , all men in respect of naturall corruption , and actuall pollution , are equally vnder the guilt and punishment of sin , the sentence of the law , the curse of god. a matter of such danger , as a man had better bee vnder the weight of all the mountaines in the world , than vnder the weight of sinne vpon his soule : therefore euery man must repent . 2. euery man will say , hee would haue his sins remitted ; therefore euery man must repent : for repentance and remission of sins goe hand in hand . marke 1.9 . iohn preached the baptisme of repentance for remission of sins ; and the state of impenitency , is a state of perdition : except ye repent , ye shall perish , for you are yet in your sins . 3. euery one will say , hee would bee saued , and come to heauen at last , but without repentance , can be no saluation ; neither is there place in heauen , for an impenitent person ; flesh and bloud shall not inherit the kingdome of god : without shall be dogs , and swine not washed from their filthinesse . consider the commandement . ier. 4.14 . wash thy heart from filthinesse , that thou maiest be saued . 2. the threatning ; if christ wash thee not , then thou hast no part in him . 3 the appropriated onely to those that haue part in the first resurrection , the second death shall haue no power ouer them . 4 the folly of a man that aymeth at a high & excellent end , and neuer thinketh of the way and meanes to attayne that end : so it is to thinke of heauen , and not of repentance , the way and means to it . hence will follow , 1 if all men , then naturall and vnregenerate men , be they neuer so ciuill , must hasten their repentance . for , 1 they are as clouds without water , trees dead , without fruit , condemned persons without a pardon ; the law hath read an after sentence of death vpon them : and a madnesse were it for a fellon to looke to bee quit by that law that condemneth him ▪ that stare is nothing but death ▪ onely faith and repentance of the gospell , maketh thee capable of mercy and pardon . 2 why is repentance preached to naturall men , but that of old men , they should be come new ? of wolues , they should become sheepe of christs fold ? of ethiopians and strangers , they shoud become of the houshold and family of god ? such were they to whom peter preached , act. 2. when so many thousands were conuerted : and in all ages we haue commission to instruct the contrary minded with meekenesse , waiting when god will giue them repentance , 2. tim. 2.15 . 3 ciuill men haue most need be called to repentance , because they thinke of all other , they least need repentance , and seem to themselues not to be so farre from the kingdome of god , as indeed they be : for hauing no sense of their misery , they rest in pure naturals , ciuill honesty , externall vertues , as in a good estate . and indeed , this conceit of their goodnesse , leaueth them in a damnable condition ; that what our lord saith of a rich man. i may say of a ciuill man ; it is hard for him to come to heauen , and often extreame flagitious sinners are sooner cōuerted . publicans and harlots that cannot haue that conceit of themselues , goe often into heauen before them . let all such well consider , what is all ciuill , vpright honest carriage before god , without faith and repentance . surely nothing but a shining sinne , and beautifull abhomination : and therefore the apostle paul , though before his conuer●sion hee was beyond all ciuill men in respect of gifts , vertues , and righteousnesse of the law , yet he must vndoe all this , and cast out all as dung in comparison of grace , and begin all againe . what better was the pharisee for thanking god he was not as other ; vniust , extortioner , nor as the despised publican , when hee could not thanke god , that hee was a penitent , or beleeuer ? what better art thou to say , i thanke god i come to church , heare the word , receiue the sacraments , pay men their due , giue almes to the poore ? when with a forme of ciuility or religion , thou onely couerest thy corruption from thine owne eyes , as a man in the darke ; but art an enemy to the power of godlinesse , to the powerfull preaching of the word , to godly preachers ; a resister of faith , repentance , mortification , and holinesse in thy selfe , and others , without which thou shalt neuer see god : thanke god as much as thou wilt , thou shalt neuer get thanke from god for all this . 2 if all men , then godly and regenerate men , who haue already repented , they must hold on their repentance : for , 1 euen the best men after grace receiued , haue sinne dwelling in them . rom. 7.14 . the law is spirituall , but i am carnall , sold vnder sinne . paul was then long conuerted , & euen then did that he hated , and hated what he did , verse 15. and no man in earth so iust that sinneth not , eccl. 7.22 . witnesse noah , lot , abraham , dauid , pet●r , the virgin mary 〈…〉 they are , out-straying , psal. 119.10 . 2 god will haue the best men trayned in repentance by the daily sight of their sinnes , in many burdens , temptations , corruptions , sicknesses , casualties , and death it selfe : for euen they by many afflictions , must enter into heauen : all fruits of sinne , must be goades to repentance . 3 the best must daily repent , because euen the best duties performed by the strength of grace , are in themselues sinfull and defectiue : the righteousnesse of the christian is as a filthy clout . how much cause haue they daily to bewaile their sinnes , that must repent for their best duties ? 4 our lord hath taught his disciples , and the most regenerate , to pray daily for forgiuenes of sinne , which is an act of repentance . neuer can a man bee free from repentance , till he be free from sinne ; whic● 〈◊〉 use the best can neuer 〈…〉 , he must neuer lay 〈…〉 repentance . when thou hast attained a perfect image of god , then farewell repentance ; but that image which was lost in a moment , cannot be repayred throughout the whole life , for the repayring of which , they must still retaine and renue repentance . 3 if all men , then young men must repent . eccles. 12.1 . remember thy creator in the daies of thy youth : for , 1 how is it for vs to take the corruption of nature in hand betimes ? for sinne fasteneth by continuance ; a sore the longer vncured , the more incurable it is ; so in this corruption which is morbus naturae , and habits grow into another nature , which will not be repelled easily . 2 the grace of repentance , is a gift of god , not in our owne power , and must be taken while it is offered ; if god offer it now to thee a young man , or maid , refuse not this gracious offer , but euen this day heare his voice ; and as young samuel , say , speake lord , thy seruant heareth . 3 what a commendation and aduantage is it for youth to bee early graced , and truely conuerted , euen in the morning of their life ? many sinnes are preuented in such a one , whereby also much sorrow and accusation is cut off , which doth often perplexe good men : as dauid prayeth often against the sinnes of his youth . besides , such a one hath many opportunities of well doing , and aboundeth in good duties , to their abundant comfort , both here , and in their reckoning . 4 young persons may dye , they haue no lease of their liues ; youth is as fickle as age , time and tide stayeth not : perhaps the gospell will not stay with thee , perhaps thou art not to stay in the world : know thy day , and time of visitation . 4 if all men , then old men must hasten their repentance , while yet their glasse runneth . 1 if young men must not deferre their repentance , because they may dye ; old men must much more , because they must dye . 2 thou art an old man , whose time in the likely course of nature , cannot be long ; hast thou deferred thy repentance till the 11. or 12. houre , and yet is it too soone to repent ? was not iesabel in state fearefull enough before god by her fornication and filthinesse , but that god gaue her space to repent , and the repented not ? this is the very height of sinne , and heapeth vp a terrible damnation . is it not damnation enough to be a sinner before god , but an old sinner , an old drunkard , swearer , fornicator , lyer , cousner , an old foxe , and an old barking dogge against all goodnesse ? 3 consider how the lees and dregs of profanenesse be most sowre and stinking in old men : what a filthy sent leaueth an old sinner , when he is gone ? he was an old gracelesse man , enemy of god to death ; only his sinne was strong , and youthfull in him to the last . 5 if all , then women must repent too , if they will not perish . 1 gods schoole is as well open for women , as for men ; and the scriptures and the ministery belong as well to women as to men , and these are commanded to learne the doctrine of faith and repentance , as men , and to professe the feare of god , 1 tim. 2.15 . 2 women were made to the image of god as well as men . gen. 1.27 and were first in transgression , and need repentance as well as men . 3 women are heyres of the same grace of life , and promises , and are to be saued by the same way and meanes as men . they shall be saued if they continue in faith , loue , holinesse , and modesty . 1. tim. 1.10 . in christ , neither male nor female , &c. 4 the examples of many gracious women are propounded in scripture , for imitation of all women : the vertuous woman hath the law of grace set in her lips . many godly women followed christ to heare his sermons ; the poore woman that washed christ his feete with teares , and wiped them with her hayres : a notable eye-marke to all women of repentance . mary was commended by christ , for chusing the better party ; and the blessed virgin mary , for laying the word in her heart . 5 the lord loueth godlines , religion , repentance , being his owne grace , as well in women , as in men ; and the times of sickenesse and death come on women as on men , and then nothing but true grace can bestead them . cap. 7. rules concerning sinnes to be repented of . 2 the second rule for directing our repentance , concerneth sinnes to bee repented of . the generall rule is vnquestionable , that all sins must bee repented of : because 1. because the law of god condemneth all sins , and the gospell pardoneth all , and faith and repentance onely obtaine that pardon . we haue not learned , that any sin is veniall in it selfe ; but none not veniall by repentance . 2. one sinne vnrepented of , condemneth the sinner as certainly as a thousand ; as one stab at the heart killeth him as dead as a thousand . 3. although the least sinne committed be damnable , that is , deserueth damnation ; yet not the commission of the greatest sins bringeth damnation , but the continuance in them . the onely damning sin is impenitencie , in respect of the act , though not in respect of the desert . 4. the scripture , eccles. 11.9 . would haue vs know this , that god will bring euery thing into iudgement , and , chapt. 12. vers. 14. god will bring euery worke vnto iudgement , with euery secret thing done in the flesh , whether it bee good or euill : therefore euery sin must bee repented of . for looke what sin thou iudgest not in thy self , thou leauest to god to iudge . if anie sin lye shut vp in the booke of thy conscience , vnblotted by repentance , the day commeth , in which that booke shall bee opened , and it shall bee found . hence the apostle , acts 17.31 . inciteth the athenians to repent , because god had appointed a day to iudge the world . from this generall , followeth these conclusions . 1. we must then repent of sins both knowne and vnknowne . for knowne sins euery one will assent ; if they be priuate , they must be priuately repented of , if open , they call for declaration of repentance openly . knowne sins are not pardoned , but vpon speciall repentance . but besides these , are a number of secret , vnknowne , and hidden sins , euen in the regenerate themselues . psa. 19. for who knoweth how oft he offendeth ? let the best search his heart with lights , and do it most diligently , and vnpartially , yet it is vngageable . he can neuer get to the bottome to finde out all his sins : numbers are committed , which hee knoweth not to bee sins . numbers are committed , which in processe of time are forgotten : a number of sins lye close to our best dueties , and we discerne them not . now if they be sins , they must be repented of . quest. how can vnknowne sins be repented of ? answ. as knowne sins must be repented with particular repentance , so vnknowne by a generall repentance , which god in mercy accepteth for these , or else no flesh could be saued . the patriarchs most of them liued in poligamie , which was euer a sin : nor could they be saued , without repentance of this sin ; and yet wee reade not that anie of them specially repented of it , because of the corruption of the times , they knew it not to be sin , onely god in mercy accepted a generall repentance for the same . yet they repented specially of knowne sins ; as dauid of his murder and adulterie : yet we read not that he specially repented of this . by this wee see , that had wee not knowne sins , we haue an infinite number of vnknown euils , whereof wee stand guiltie , and whereof we must repent daily , and pray with dauid , lord , forgiue giue mee my secret and vnknowne sins . if all sins , then wee must repent not only of great , but the smallest sins : for 1. no sin is so little as not to neede repentance ; for the least sin is an infinite offence against an infinite god , an infinite law , meriting an infinite damnation . 2. the smallest of sins , negligences , omissions , ouer-sights , hastinesse of speech , passion , must be repented of , and resisted , else they grow more common , and more strong , or at least , as little theeues , they open the doores and windowes to greater , and stronger : hee can neuer ouercome the greater , that doth not smaller . 3. here is more assurance and triall of sound grace , than in that repentance of great sinnes : for 1. true grace lesseneth no sin , but aggrauateth it . 2. generall , common , and restraining grace , may shunne and grieue for great and open sins ; as the heathens themselues . but it must bee sound grace that groweth to the hatred of smallest , and most secret euils . 3. sound grace desires to cleare the booke of god , and wipe out the score , as well pence and farthings , as pounds and talents . 4. the nature of sin standeth not in the materiall part , which often is in a little thing ; but in the forme or anomy , which is the transgression of the law : and this may bee in an apple , as well as a talent of gold . yea the most poysonfull sin of all was in an apple ; a small thing , to show the sinne in smallest things not to be small . if all sins must be repented of , then sins of knowledge and presumption : which are of two sorts . 1. when wee attempt any thing aboue our owne strength , not sensible of our owne weaknesse ; which is , for the most part , punished with fearefull fals , as peter . neuer any disciple fell so dangerously as he : for neuer any of them was so presumptuous as he . 2. when wee dare attempt a●ie thing against the truth and iustice of god ; knowing his will , but runne against it . sometimes 1. dreaming that god is made all of mercy ; not so iust as the law saith . 2. because hee holdeth his peace , wee thinke him like our selues , and conceiue he will neuer punish . 3. sometimes supposing wee can repent when we will. 4. that howeuer hee deale with others , yet hee will not grow into such displeasure with vs : hence wee grow secure in sinne . these sins must bee repented of , because they mightily preuaile , psal. 1 9. 1. sins against conscience waste the conscience , make great gashes , destroy graces , grieue the spirit , setteth a mans owne best friend against him , that is , his owne conscience , which becommeth a seruant , a iudge , a witnesse , & executioner . 2. a marke of a wicked man , is to make league with hell , and death , and goe on in sinne ; and though the sword passe through the land , to cry peace , peace . 3. great is the difference betweene the sins of godly and wicked : one sinneth of weaknesse , the other of wickednesse ; one is drawne to sin violently , the other runneth willingly : the one sinneth against his purpose , the other purposeth sin ; the one slippeth into sin , the other lyeth downe , and walloweth in it : the one slumbers , the other is in a dead sleep . 4. we must hasten out of presumptuous sins , because the sin against the holy ghost is of this kind of sins ; though not euery sin of presumption , and against knowledge , and conscience , but such a presumption as renounceth the whole gospell , and that of set purpose and malice against the maiesty of god , and of christ , heb. 10.29 . if all sins , then sins of aggrauating , or scandalous circumstances : as 1. old and customable sins , which are growne strong and habituall , and neede a long and earnest repentance to cut and breake them off ; and here especially our oldest and strongest sin of all , the mother and nurse of all the rest , our originall corruption , had need bee bewailed , being as a great wheele in a clocke , that setteth all wheeles a mouing , while it seemeth to moue slowest . yet not one of a hundreth taketh this of all other in hand , as not seeing the danger of it . but neuer did any truely repent , that begun not here , and first conquered this master ▪ esteeming it the most foul● , and hatefull of all , as dauid , psal 51. and paul cryeth out of it , as most secret , deceitfull , powerfull euill , rom. 7. 2. sweete , pleasing , and profitable sins ▪ the more pleasure thou hast taken in sin , the more shall thy sorrow bee sooner or later , and shalt know one day ( but the sooner , the better ) that thy sweetest sin is a poison , or rats-bane , sweet in going down : but forget the danger , and please thy palate a while , it shall work in thy bowels , and bring death sure enough . if sin bee not as a dagger at the heart before , it shall after the commission . the profit of sinne , is like achans wedge , it cost his life . vnhappy is that profit of the world , gotten by the losse of the soule . 3. sins of the godly after conuersion , are greater than common mens . 1. they are committed against more grace , more means , more knowledge . 2. it is more noted , being in a greater light . dauid caused the enemies to blaspheme , and the godly bee ashamed because of sin . 3. there is great profession of loue to god ▪ and this cannot but worke great sorrow for offending him . luke 7. the woman that had much forgiuen her , loued much ; and so in peter , he sorrowed bitterly , as his loue was great . 4. the lord taketh sinne more hainously at their hands , than any others ; as a father , abuse and dishonour from his son . christ complaineth it was thou my friend and familiar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. sins against mean● , against warning , admonition , vowes , promises , correction , much prouoke the lord to wrath . so christ aggrauateth iudas his sin , he hath the greater sin . iohn 19. he not only knew my doctrine , saw my miracles , but was warned . peter after warning on christs part , and protestations on his owne , so fowly denying : oh how the sin pricketh him , and giueth him no rest till hee had met the lord by repentance ! most sins of men in these daies of light , are not for want of knowledge , but against knowledge , admonition , and conscience ; the sins of men are taught , among whom the gospell is still preached , and men follow with daily instructions . all of them are against the vow and promise of baptisme , many of them against speciall motions of spirit , against speciall promises , and vowes to god , either in time of affliction , or terrour of conscience , or bodily sicknesse , or comming to saluation , when men haue resolued and promised a change of life : all these are fearefull sins , and haue a loud voice , to call either thee to repent , or god to reuenge . 5 sinnes of open profanenesse . as , 1 against holy times ; swearing , whoring , drinking , gaming on the sabbaoth day : a time holy , wherein ordinary lawfull actions are prohibited ; as iourneyes , markets , bying , selling , and euery piece of ordinary calling . 2 against holy places ; profane thought● , speeches , actions in the church and house of god. the holier the place , the fouler the sinne . 3 against holy exercises , disgracing , reproching , & scorning the exercises of religion , preaching , hearing , prayer , singing in the family , and other godly duties . 4 against godly persons , and such as excell in vertue ; reuiling godly men vnder titles of puritans , hypocrites , factious , and troublers of the state . little know men the height of profanenesse they are growne to in these sins , nor what , nor whom they blaspheme , nor what a fierce plague of god hangeth ouer them , which nothing but timely repentance can turne away . let such therefore try their repentance , if the wickednesse and profanenesse of their hearts may be forgiuen them . cap. 8. concerning the manner of entrance into repentance . the third rule for the direction of our repentance , concerneth the manner of it , and this both of 1 entrance , 2 proceeding . 1. for the right entrance into this duty , wee must know that there can be no true repentance , without due preparation . amos 4.12 . prepare to meet thy god , o israel . and in all diuine duties , the rule is , eccles. 5●6 . be not hasty with thy feet , nor rash in thy mouth , but consider how thou must doe a good thing wel . in this preparation , remember , 1 thy selfe , and thy owne estate : for a man must returne into himselfe , before he can returne to god. the prodigall sonne , as he departed from his father , so he departed from himselfe ; and therefore before hee returned to his father , he is said to be in se reuersus , he returned into himselfe . esa. 46.8 . returne into your mindes , o transgressors : implying , that sinners are as madde men , out of their right mindes , & must come into themselues againe , before they be well . now , in considering thy selfe , first , remember from what an happy estate thou art fallen . reuel . 2.5 . remember whence thou art fallen , and repent : so the prodigall remembred from what an happy condition in his fathers house , he was fallen . 2 remember thy waies , and workes see , and say how foolishly thou hast done : so dauid , i considered my wayes , and turned my feete , psal. 119.59 . proclaime thine owne folly , as dauid , i haue done very foolishly : ex lege agnitio paccati , weigh thy sins in the ballance , not of crooked iudgement , reason , or affections , but of the law of god , which maketh them exceed all the mountaines of the world in weight ; for now must they needs presse thee downe to hell , powring on thy head all the curses written in that booke . see them in the glasse of the gospell , committed against the bloud of the couenant , thou hauing done what thou canst to make that of none effect . see in them thy vile and abiect condition , that durst commit such sins against god , to abhorre thy selfe with iob in dust and ashes . 3 consider thy forlorne and cursed condition , till thou dost repent : thou art without god ; he that sinneth , hath neither seene god , nor knoweth him , iohn . 3.6 . thou lyest in a state wherein thou art not capable of gods mercy , for god will not be mencifull to that man , deut. 29.120 . nay , he cannot , vnlesse he can be vniust in bestowing grace vpon the contemners of grace . say not god is mercifull ▪ for his bounty would lead thee to repentance ; but the heart that cannot repent , treasureth vp wrath against the day , rom. 2. yea , thou lyest in a state in which the angell of the lords wrath is ready to meet thee , as balaam , with death at euery corner . reuel . 16.2 . the angell that powred out the v●o●s of gods wrath on the earth : the reason is giuen , because they repented not of their works : and except ye repent , ye must perish euerlastingly . 2 in this preparation , remember with whom thou hast to deale : repentance is a drawing neere vnto god , iam. 4. men draw neere vnto god many waies ; by outward profession , by inward faith & apprehension , by prayer and inuocation , but especially by repentance and conuersion : therefore saith iames , draw neere to god , cleanse your hands , ye sinners , and wash your hearts ye wauering minded : for sin estrangeth , separateth , withdraweth from god ; but repentance is a returning to him , and striking a new league . in this approach to god , it will notably set forward repentance . if 1 thou set him before thee , a god cloathed with maiesty and honour : with iustice , and wrath against sin : this striketh the soule with an awfull feare , and dread of god , to make it stoope before him . see we how the idolatrous person will cast himselfe on his face before his idoll : he will goe barefoot , creepe along as a worme from one end of the church to another , to get a kisse of it : and shall we approach the true god with so little reuerence , when they shew so much to idols ? it is the feare of god that diminisheth the power of sinne . 2 if thou set him before thee in the riches of his mercy , in prouiding so excellent a remedy against sinne , as is the precious bloud of his deare sonne , when nothing in the world else would serue , 1. pet. 1.10 . 3 and now to set thy face towards god , as daniel did , dā . 9.2 . 1 implying a drawing of the minde from all other distractions & occasions , as now hauing onely to doe with god , who in this duty requireth the whole heart , and the powring out of the soule before him . 2 to testifie that we are turned quite out of our selues , in whom is no helpe , and depend onely vpon him for all supplies and mercy . 3 in this preparation , consider the necessity , benefit , and vse of repentance . 1 that nothing else can free vs from the snare of the death in which we are captiues , 2. tim. 2.9 2 nothing else reconcileth vs vnto god , and restoreth vs to his fauour . 3 nothing else correcteth the corruption of nature , and returneth into innocency . 4 nothing else reneweth our life and course , and maketh vs capable of holinesse , or happinesse . all this preparation is requisite ; not onely because of gods command , but rash and temerarious vndertaking of religious duties , is a taking of gods name in vaine , and fruitlesse . 2 if daniel be not fit till hee be prepared , much lesse we who haue so many distractions , so much earth , so dull spirits . 3 there is no comfort in doing the duty , but in the well and acceptable doing of it : and neuer is it well performed , but when we are well prepared . cap. 9. concerning the wise proceeding in repentance . 2 the wise proceeding in repentance , standeth in these things . 1 to begin the worke within , with cleansing the heart . ezek. 18.31 . cast away your transgressions , and make you a new heart , & a new spirit . for , 1 the heart is the fountaine of actions ; as that is , so are they : out of the abundance of the heart , the mouth speaketh , the hand acteth : if the heart bee a fusty vessell , the lord will powre none of his gracious liquor into it : as that is , so is the whole man ; if the roote be naught , so are the branches , so are the fruits . 2 this is the most compendious way : wash the inside first , saith christ , & all shall be cleane . a vaine and lost labour it is to offer to stoppe the current of a streame , if you goe not to the fountaine : a vaine thing in a gardener to cut off the toppes of weedes , and leaue the root , which fasteneth it selfe so much the deeper : and therefore the prophet dauid praying for the grace of repentance , psal. 51. wash me , purge me ; hee telleth the lord where he would haue him begin , create in me a new heart , and renew a right spirit . 2 comming outwardly , begin with those master sins that are most rooted , and haue most foyled vs : for as in an army , if the generals and captaines bee cut off , the common souldiers are easily routed : so if our chiefest sins , which haue been commanders , and borne most sway and rule in vs , be mortified and killed , the lesser sins will bee more easily subdued and chased ▪ 1. sam. 17.51 . when the philistim● saw their champion goliah was dead , they fled . blast and plucke vp the roote , the branches and succours withers of themselues : cut off the right hand , right eye . herod had bin in a faire way of repentance , if he could haue begun with herodias . 2. it is obseruable in the scripture of most true penitents , that they begun with the strongest sins . dauid beginneth with his bathsabeh , and testifieth a notable repentance , psal. 51. saul once mastering his fury and rage in persecuting , hee shall quickly become a zealous preacher . if we could see some men lay aside their malice and hatred of good men ( which is a strong snare of the deuill ) wee would hope to see them forward and louing , and ioyne themselues with such as walke in the waies of god. zacheus once mastering his pilling , and polling , and couetous catching after the world , becometh a notable example of a true penitent . so could we see a worldling , an vsurer , an oppressour , once giue vp his couetousnesse , wee should expect any good thing from them . wee should hope to see them diligent in gods house , which now , in the weeke day , they thinke a losse of time . wee should see them restoring as fast as they fetched in ; we should see them as liberall to gods worship , and good vses , as they haue beene basely griple . wee should see them as mercifull , and charitable , as they haue beene cruell , and vnmercifull . we should see with couetousnesse , the roote of all euill , all the boughes and branches fall . till this bee done , neuer say thou hast repented of any sin : for he neuer repented of any sin , whose master-sin is alone , is spared , and vnrepented . 3. in wise proceeding , when thou hast begun with any sin , go through stitch with it ; not only to the shaking of the root , but to the vnrooting , and casting it out of the ground : for 1. in all true repentance , there is a clearing of ones selfe , 1. cor. 7.11 . in our rotten frame and building , it will not leaue a stone vpon a stone . 2. to finde mercy there must bee confessing and forsaking , pro 28. 3. the profession of euerie true penitent must bee that of paul , i was a blasphemer , i was an oppressour , but now god hath shewed mercy . i am no such man now . now all this will not be done , but by earnest endeauour : slighting and slubbring of this businesse , leaueth men in the suddes they were in before : as some dally with their sins , and semble a repentance as men that ioyne , doe a fight . perhaps they will this time of yeare come to confession , and seeme very penitent ; and hauing confessed , thinke themselues eased : but it is as a drunkard , by vomiting , that hee may drinke more : so these to go fresh to drinke in sin againe . some will sweare and curse , and say , god forgiue mee , you make mee sweare ; and sweare as fast by and by again . but these roots of sin remaine . some pressed by gods hand , force a repentance , and make many confessions and promises ; but after returne , are as fresh to sin , as a dogge to vomit , or the horse to the smell of his dung . here is no parting with sinne : well may hee say , i was a swearer , drunkard , a tippler , an hater of god , and so am i still for all my dissembling repentance . i was neuer other , nor like to be . 4. in this wise proceeding , rest not in the rooting out of sin , till thou seest the rooting , and growth of the contrary grace : for in all true repentance , is a change in the iudgement from errour to truth , in the will from euill to good , in the whole man from darknesse to light . thou canst show no repentance , if thou canst not show this change . true repentance maketh a man cleane contrary vnto himselfe , and changeth him into a cleane other man. his whole nature is changed from a corrupt and carnall , into a spirituall nature . in nature an aethiopian cannot change his colour , but grace changeth nature : of a bramble , he becometh a vine , of a thorne , a fig tree , of a wilde , a naturall oliue , of a lyon , a lambe , of a dogge vnder boord , a son sitting at table , of a saul , a paul. he is changed in all his parts and members ; they were , as swords and speares , weapons of vnrighteousnesse and fiercenesse against god , and good men , now are turned into sythes and mattocks , weapons of grace , and instruments of common good in time of peace . his whole course is changed ; of a louer of sin , hee is be come a loather of sin , and louer of grace : of a receiuer and deceiuer , it maketh zacheus a restorer , and charitable destributer . of one thirsting after the bloud of saints , it maketh saul thirst now after their saluation . of a waster of the lords talent , it maketh him increase it . let not thy soule deceiue thee in thy repentance , except it haue brought thee thus farre to expresse the contrary grace . solomon could not satisfie himselfe with his repentance of those fowle sins of lust , till hee had written his booke of repentance : nor augustine , till hee had written his book of retractations : nor cranmer , till he had burned his vnworthy right hand . trust not thy repentance for wantonnesse and vncleannesse , vnlesse as the woman , luke 7. who had abused her eyes , her haire and lippes to folly , shee gaue her lippes to kisse his feete , her eyes to wash them , and her haire to dry them . thou must expresse humility , modesty , and repentance , in members most abused . dauid polluting his bed , washeth it with teares . trust not thy repentance for couetousnesse , vsury , briberie , without restitution , as zacheus , without expression of charitie , mercifulnesse to the poore , and without free , and liberall dispensing to pious and godly vses . hath thine house been a profane house , a gaming house , an house of swearing , riot , and disorder ? thou hast not repented , though these things bee left , if thou hast not reformed it vnto a house of prayer . hast thou bin an enemie , or no friend to gods seruants , and seruice ? thou hast not repented in putting off thy malice , vnlesse thou hast put on louing affections , and expressest loue aboue the former hatred . hast thou sinned in disgracing and reuiling the seruants of god , and professors of the gospell , casting on them the com●mon termes of hypocrites , puritans ? thou hast neuer repented , if thou dost not iustifie , and defend them , and right them in their names , and godly practices : and so in all others sins . true repentance will not only vndoe what is ill done , but will set vp with both hands what it hath plucked downe ; it will now see god haue his glorie , and men their right . i conclude with 1. iohn 3.7 . let none deceiue you , let none deceiue himselfe , hee that doth righteousnesse , is righteous , as he is righteous . cap. 10. concerning the time of repentance , both of 1. possibilitie , 2. necessitie . the fourth rule of direction concerning the time of repentance , for the time , is either of 1. possibilitie , 2. necessitie . the time of possibilitie is , the whole time of this life , and onely the time of this life . except ye repent , while ye liue here , ye shall perish eternally . god giueth euery man a space to repent in , as ●●zabel , reu. 2.21 . that is , the space of this life ; and any time of this life the lord may giue repentance . 2. tim. 2.25 . waiting at any time . mat. 5.25 . agree in the way . 2. after this life can bee no repentance , for these reasons . 1. because there is no faith that ceaseth . the tree cut down , no fruit can grow any more : repentance is a fruit of faith. 2 because the acts & parts of repentance are only for this life . these are : 1. mortification , godly sorrow , christian combat● . 2. renouation , growth in grace , strife to perfection . all these are by death abolished : no more teares , fight , no more imperfection , no more molestation of sin ; but victory and perfection attained . 3. after death is nothing but iudgement . heb , 9.27 . there is a resting from labour of repentance , no more working , no more washing , no purgatory , no more oyle may be gotten after the doore is shut , no more place for repentance is to be found being at the waies end ; repentance is the way of life . this consideration calleth vs to the speedy vndertaking of repentance , euen while this fraile and vncertaine life lasteth ; for who hath a lease of his life , but for so few yeares as hezekiah ? thou mayest dream of many yeares , as the glutton did , when that night his soule was taken , and hee called a foole , and so prooued . nature teacheth to take the time allotted for all other things ; the husbādmā to sow while seed-time lasteth , to make hay while the sunne shineth ; the merchant to buy and trade , while the faire lasteth ; the sea man to take time and wind , which stayeth for no man : the smith to strike while the iron is hot ; the souldier to fight while the battell continueth : yea , the very storke , and crane , and swallow , to know their appointed time , ierem. 8.7 . and should not grace teach men to repent while they liue ? obiect . yes , god forbid but we should ; but when dying day commeth , &c. answ. wouldest thou repent on thy dying day ? why then not euery day of thy life , seeing euery day may be thy dying day ? and why doth thy folly not esteeme it so ? 1. pet. 1.17 . 2 the time of necessity is the whole time of our life ; the whole life being but one day of repentance , and ought to bee begun , continued , and concluded with repentance . this generall we will take asunder into these propositions . 1 the first thing a christian must doe , is to repent . 1 looke at god ; his commandement , is , first seeke the kingdome of god ; to day , heare his voyce , psal. 95.7 . exhort one another while it is called to day , heb. 3.13 . eccles. 12.1 . 2 his spirit will bee more grieued to morrow , and stand further from our helpe and comfort , and the more he is grieued , the hardlier will he be intreated . 3 his patience is more abused by refusing the meanes of our repentance this day : by slighting his voyce , calling vs , his stretching out his hand this day offering grace , and by not listening to the knockes and raps at the doore of our hearts . 4 his wrath will be more increased by the increase of our sin this day before to morrow ; and being prouoked , may iustly giue vp the sinner to a heart that cannot repent . were it not iust , that seeing he calleth , and they will not heare , that either hee should be dumbe , and neuer call hereafter , or god deafe , neuer to heare thee call ? if thou that wilt not repent at gods call and command , should not finde repentance to bee at thy call and command ; liue forgetfull of god , and dye forgetfull of thy selfe . 2 looke at our selues , and see if repentance had not need bee thy first taske . for , 1 before repentance , a man is an euill tree , and an euill tree can bring no good fruit ; thou canst not pray , nor be heard in prayer ; thou canst not heare , nor receiue sacraments , but to damnation , nor performe any duty of piety or charity acceptably , till thou hast repented : if thou hast any thing to doe with god , or any expectation from him , thou must first wash and cleanse thy selfe , and then come and reason with him , isa. 1. 2 if thou beest not apt , or willing to repent to day , thou wilt be lesse apt to morrow : for the heart will be more hardened , the conscience more seared , the will more crooked , the conuersion more difficult , corruption more rooted by continuance , the nayle ha●der driuen in , the soule more deadly stung , thy selfe furre weaker , to get out of silme , in all which regards , thou canst not vndertake repentance too soon . 3 look vpon sin , and whether we had not need deale with it at first : for sinne is like fire set into our house to burne vs vp ; who but a mad man would not bestir himself with all speed to quench it in the first sparke , or breaking out , before it be increased to a great slame ? should we not be as carefull for our soules as for out houses ? it is morbus natura , wee are wise to take our bodily diseases in hand betime , because the medicine is prepared too late , when the disease hath preuailed by continuance . it is the plague of the soule , for which the physitians prescribe . 2 sin by continuance groweth more in number , and more in strength ; it is still ingendring , and groweth more fruitfull : one sin is a linke to another , drawing that , and one sin must maintaine another . ahab must maintaine his couetousnesse by murther , gehesi● one by another ; dauid his adultery by murther : solomon from carnall whoredome , to spirituall : herod maintaining incest , must cut off iohns head : sinne groweth stronger after the birth , and as a plant of the diuels planting . take it when it is new set , it may be plucked vp easily , but let it grow to a tree , no strugling can plucke it vp , nor many blowes strike it downe . sin is strong in the cogitation , stronger in affection , most in action and heart . 4 looke vpon repentance , and there is a twofold repentance , that is seldome true . 1 late repentance : for then commonly sin leaueth vs , not we sin ; and when repentance liueth not with vs , commonly it dyeth with vs : and what thanke is it to leaue the world , when the world leaueth him , and casteth him off ? when weakenesse hindereth him to sinne , wee must thanke his weakenesse , not him , saith basil. 2 forced repentance , when men in distresse of body , or mind , or feare of death , pretend a repentance ; will promise , pray , vow , or doe any thing : but the feare is scarce ouer , but so is their repentance ▪ then returneth the vncleane spirits with seauen worse than himselfe ; and now running from god , god is gone further off , than before ; and a thousand to one neuer returneth againe . o therefore is the delay so dangerous ? is neither the day of thy life , nor the day of grace certaine ? is the present day late enough ? may the next day be too late ? how darest thou cast thy repentance into thy last accounts , which ought to be the first worke of euery christian ? how darest thou deferre it beyond this day , and hazzard to lose that in one moment , which can neuer be hoped or gayned afterward ? let euery eye behold christ mourning ouer him , as ouer ierusalem : oh that thou haddest in this day knowne the things of thy peace ! but these things are hid from thine eyes : a wise man may slippe , or fall into a pit , but he is a mad man that will not rise out againe . 2 as repentance must be the first , so it must be the constant and daily exercise of euery christian , who must esteeme his whole life , a continuall repentance . we sweepe our houses euery day , but the houses of our hearts haue more need , because of the soyle and dust of our daily infirmities : our hands haue daily need of washing , our hearts much more . 2 as the bloud runneth through all the veines , and is necessary to carry life and spirit through all the parts : so repentance must run through all the occasions of the day : all which call vs to repent . for 1 we are bound to the daily sacrifice and seruice of god ; which cannot be performed without repentance . come before god without repentance , all is one as if thou cut off a dogs head , or offer swines flesh . 2 our daily failing cals vs to daily repentance ; we goe ouer daily frailties , many yeelding to temptations , many rouing thoughts , idle speeches , many sinfull actions of bad and scandalous examples , many secret sins not easily found out , many sinfull defects cleauing to our best duties ; euery one of these call vs to a constant practise of repentance in examination , confession , watchfulnesse , mortification , &c. 3 many are the daily troubles of our callings , many afflictions meete vs ; many crosses befall vs in our family , in our estate , in our friends ; many afflictions vpon the church and land we heare of : euery of these haue a loud voice to summon vs to daily repentance : for man suffereth for his sin ; and remoue the cause , the effect will cease . 4 we stand in need of daily blessings and new fauours , and these call on vs to renue our repentance daily , for else our sins will hinder good things from vs : either we must remoue them , or they will remoue gods mercies from vs ; and instead of blessings , cast vs into perils and dangers euery moment . for time , repentance is also the last duty of a christan which hee must principally intend . for. 1 all naturall motion is swifter to the center , and so supernaturall : euery sound grace is most stirring at last , and this especially , because sathan is most stirring in temptation , and so in his last act is most troublesome ; and therefore repentance must bee most busie in thrusting downe the last powers raised against it . 2 in sicknesse , sorrow , and approach of death , is great cause of sight , sense , and godly sorrow for sinne , the mother of them . now is a time of humiliation , mortification , so that now the worst can dissemble a repentance , and therefore now true repentance cannot but aboue all times shew it selfe . 3 the lesse time that grace seeth it hath to worke in , the more stirring and working it will be ; onely grieued that it hath not more , and cannot more glorifie god : and as friends parting ▪ when they take their last farewell , they desire to take their fill one of another ; so the saint● being to bid farewell to godly sorrow , are willing to take their fill of it . 4 what is it else thou wouldest haue thy master finde thee doing at his comming , but so doing ? and what else hath the promise of blessednesse ? & what seruant else , but hee whom the master findeth so doing ? now the way to doe it well at last , is to exercise it well before hand , else it will hardly and ●unglingly come off : but what a man doth customably , and habitually , is done easily , cunningly , and comfortably . nothing but the dispatch of this businesse maketh life sweet and desirable . nothing else affordeth peace with god , part in christ , quietnesse of conscience ; but the comsort of sound repentance , without any of which , life is no better than death . nothing but this can allay the feares and bitternesse of death : how can the euill seruant but feare to be called to accounts , that hath neuer made them ready ? how can the condemned pellon but feare the assizes , who neuer looked after pardon ? but why should the soule feare to goe forth to god , when it knoweth it is reconciled to him ? what need he feare sudden death , who is euer prepared ? when a malefactor hath sued out his pardon , let the assizes come when they will , the sooner the better : neuer will that soule feare to goe to christ , that is in christ ; nay , it will desire it , because it is best of all . cap. 11. let●s of repentance in respect of sinne . the second thing propounded to further the practise of repentance , is to remoue the lets and impediments which hinder men from the practise of it . for , the more excellent any duty or grace is , the more difficulty there is in attaining it ; and repentance being of all graces the first and leader , wee must not thinke it easie to come by . god seeing it in our nature , lightly to set by things we easily come by , hath set a price vpon his best blessings , that wee might prize them : and is not so prodigall of them , as to cast them vpon sleepers , and sloathfull persons , that thinke them worth no paines nor labour . and sathan hangeth such weight on our corruption , and by his policy and power , so cloggeth and blocketh vp the way to this grace , as very few are able and willing to incounter with so many glants , and hydraes , & to vndertake so many herculean labours and difficulties , as hee must goe through , that meaneth to goe through stitch with sound repentance . though therefore men vnacquainted with repentance , think it the easiest thing in the world ; an houres worke , or dispatched with three words , lord haue mercy : yet neuer any true penitent found it so easie , but the hardest taske in all the world : and he that commeth in earnest to it , must cast his costs , and consider whether he bee able to drinke of this cup , or no. we shall finde it no small labour to reckon , & discouer these hinderances ; and much lesse is he to finde it so , that is to grapple with them , & conquer them . these lets being so many , may be prosecuted vnder four heads , being cast in our waies , either by sin , or the world , or satan , or our selues . 1 in respect of sin we haue sundry lets , 1. loue of sinne , 2. seeming profit , 3. appearance of pleasure , 4. a kinde of credit in sin . 1. the loue of sin riseth from the nearnesse , long acquaintance , and familiarity with vs , it being bred and born with vs , at boord and bed with vs , as neare and deare as our eies and hands vnto vs. and this disordered loue of sinne , maketh vs hate and loath all meanes , which might worke vs to dislike and forsake it . so our sauiour telleth vs , iohn 3.19 . men loue darkenesse because their deeds are euill . this loue of darknesse , of sinne , maketh men loath the grace of repentance . now to remoue this lett , consider : 1. to loue sin is to hate the lord. psal. 97.10 . all yee that loue the lord hate all that is euil : therefore loue of euill will not stand with loue of god. euery grace is actiue against the contrary . 2 to loue sin is to loue death . gen. 2.17 . in the day thou sinnest thou shalt dye : and to hate his own soule . pro. 8.35 . he that sinneth against mee , hateth his owne soule : and all that hate me loue death , pro. 11.19 . 3 a child of god cannot but hate his owne sin ; he hateth the euill he doth , and is far from allowing himselfe in it , rom. 7. yea , abhorreth himselfe in dust and ashes for his sinne , iob. 42.6 . 4 yea , we shall find all the affections of the godly set against sin . 1 his sorrow is chiefly for his sin . wee read not that peter euer wept so bitterly for any suffering , as he did for his sin : nothing is so contrary to godly sorrow , as sinfull ioy . 2 his feare watcheth against sinne , and flyeth sinne as a serpent , yea the occasion and appearance of it . 3 his shame is most for his sin . the publican is ashamed to looke towards heauen ; and the prodigall ashamed to look to his fathers house . 5. grace wheresoeuer it is , resolueth against all sin , voweth against all ; he will work no iniquitie , psal. 119.2 . he will with full purpose of heart cleaue vnto the lord ; he renueth a daily purpose of not sinning , of banishing sin , and conquering it . 2 in sin is a seeming profit , which the sinner is loath to let go . the vsurer will not part from his gainful and vnlawfull trade : the buyer and seller will not lay aside their oathes and lyes , their sleights and deceits , by false wares , weights , lights , and an hundred deuices to deceiue . the non-resident will not part with his gainefull sinne , though it be the price of a thousand of soules . the lawyer , the concealing and hiding of truth , which hee ought to open . they cannot liue if they should . to conquer this let , consider , 1 that no man can establish himselfe by iniquitie , pro. 12.3 . what stabilitie is in that house , which is founded in water , and vnderpropped with kindled fire-brands ? could saul stablish his house , by founding it in disobedience , and vnderpropping it with persecuting dauid ? no , it falleth on his owne head , and crusheth and hideth all his posteritie in the ruines of it . could ieroboam stablish his house , or confirm the kingdome to it , by deuising the tricke of the two calues at dan & bethel ? can a sicke man gaine his health by drinking a strong poison ? such is the gaine of him , that will assure his state by sin . 2 all is not gaine that is gotten by sin ; no man can reckon it for cleare gaine : for there is no gaine , but the losse is far greater : for 1 in sinfull gaine is a losse of grace ; faith and dependance vpon god is gone . thou leanest on a reed , makest a wedge of gold thy hope . better had it bin to haue begd thy bread , than lost thy faith . there is a losse of good conscience : and better had it beene to haue cast ouer-board all that ill-gotten goods , than made shipwracke of a good conscience . and what comfort to haue thy house full of goods , when thy conscience telleth thee , they haue a bad master ? 2 what gained balaam , iudas , ananias and saphira , when by seeking vnlawfull gaine , by cursing , betraying , lying , they lost their liues for their labours ? 3 what gaine , or profit is it for a man , to winne the whole world , and lose his owne soule ? or what recompence shall hee giue ? here is not only a certain , but an irrecouerable losse . 4 what gaine , or profite shall he finde , when the curse of god bloweth vpon the state so ill gotten ? which maketh it as a fire to consume the rest , if anie be better gotten than other . as ahab when for naboths vineyard he lost his whole kingdom : or sometimes the curse of god raiseth an vnthrifty heyre , who shall lauish it , and as wickedly waste it , as euer it was wickedly gotten . and how can it bee , but the curse must accompanie that wealth , for which men fal down to the diuell and worship him , on which condition onely hee enricheth them ? 3 the only true gaine is to gaine christ , in comparison of whom all things are drosse and dung , phil. 3. the gaine of godlinesse , 1. tim. 6. the gaine of true wisedome is better than that of gold , prov . 3.13 . a better & more induring substance , heb. 10.34 . a treasure in heaven worth selling all , as christ to the young man : an vndeceiueable wealth , not consumed with vse , but encreased ; not left on earth , but carried to heauen : a wealth for which the saints willingly endured the spoyling of their goods , because they knew they had a better substance . 3 in sinne is an appearance of pleasure , and euerie sinner is loath to change the sweetnesse of sinne , with the sower & tart seed of repentance and mortification ; loath is the sinner to let the sweete morsell goe from vnder his tongue , iob 23.12 . whence it is that we see so few drunkards , fornicators , worldlings , wantons , gamsters , play-haunters are so seldome reclaymed , and won to repentance . to remoue this let , consider 1 that sinne the more delightfull , the more dangerous it is ; as sampson in dalilahs lap , the more pleasing the more pernicious : for as the eues they set vpon men , & rob , and wound their soules ; and vsually ease slayeth the sinner , as in the proverbs . which was the apostles argument , 1. pet. 2.11 . abstaine from fleshly lusts , for they fight against the soule , though they seem neuer so familiar & friendly . first , they chase away feare of euill to come . amos 6.1 . they that are at ease in sion , put farre off the euill day . matth. 14.39 . the old world , set vpon pleasure , knew nothing till the floud came . secondly , they thrust out pleasures of the world to come ; they make a man delight more in the diuels bookes , cards and dice , than in gods ; in gathering money than in gathering grace , make their hawks and doggs more chargeable than gods poore members . thirdly , they binde a man a willing slaue , and like the harlot , their hands are as bands to hold them fast in the snare ; as herod can make shift against many sinnes , but his herodias . 2 the sweetnesse of sinne is as the sweetnesse of poyson , only sweet in the mouth , poyson in the belly . prov ▪ 5.4 . stollen bread is sweet , but the dead are there ; sweet only in committing , bitter in the account and reckoning : and this last dish will spoyle the feast . let wisedome set thine eye vpon the future misery , which is as the sowre sauce to the sweetnesse ; and were the sweetnesse of sin a true pleasure , what folly were it to buy a broken and momentany pleasure , with endlesse paine ; to prefer an empty ioy aboue fulnesse of ioy ; the pleasures of gods left hand , aboue the pleasures of his right hand ; a drop of pleasure , aboue a riuer of mercy and glory ? 3 nothing can be more contrary to the state of grace , than a life led in pleasures : the widow liuing in pleasure , is dead while she liueth : noted for a course of the vngenerate , tit. 3.3 . seruing diuers lusts & pleasures , & it is a brand of a foolish course . eccles. 7.6 . the heart of the foole is in the house of mirth . let vs account it therefore an high wisedome : first , to discouer other matters of pleasures , such as are the soules delight . the way of wisedome is the way of pleasure , prou. 17. oh that we knew what pleasures are in peace of conscience , ioy of holy ghost , what a solace it is to be a sonne of god , an inhabitant of heauen , to liue by faith ! 2 to exchange these broken , worme-eaten , and poysonfull pleasures of sinne for a season , with the pleasures of gods house , of gods spirit , and of gods right hand for euermore . in sinne is a kinde of credit and glory which the sinner is loath to let goe : as the gallant● and great ones that must not put off any of their proud fashions or tyres ; nor must not be behind any of their fantasticall disguises of the times . and our roisters , swearers , swashbucklers , cannot be thought men of great spirit or place , if they should not despise the basenesse , and pusill●nimity of repentance , and humble cariage of christianity . against this let , consider : 1 to glory in sin , is to glory in a mans owne shame ; as if a man should glory to wallow as a swine in his owne dung , or as if a theefe should pride himselfe in his fetters which hold him fast to his execution . phil. 3.19 . the apostle spake of such as gloried in their shame ; that is , whereof they might , and ought to haue beene ashamed , and whereof they should be afterward ashamed ▪ what will be the end of that glory , that fighteth against the glory of god ? 2. sam. 2.30 . 2 sinne vnrepented of , maketh a man the basest slaue and drudge of all men ; it maketh him a slaue to the diuell , a drudge in the basest seruices of flesh and lusts : with more reason might the basest slaue in the turkish galleyes , glory of his freedome , and honour : wilt thou be great in sinne ? thou shalt be great in plagues , great in sorrow , in torment . 3 sinne can draw no credit but from persons of no worth or reckoning . what credit for a rebell or traytor to get applause among his complices , and be well thought of among such condemned rebels as himselfe , while they are all going to an infamous and cruell death , hated of the king , and despised of all good subiects , and the whole state in which they liued ? 4 as godlinesse is the truest gaine , so it is the truest greatnes and honour : for is it not the truest greatnesse , to be great in gods fauour and loue ? to bee godly , is to be great , great in the court of heauen , great in bloud and alliance , 〈◊〉 in present estate , greater in ex●spectation , great in place and priuiledges ▪ if therefore thou seekest great things for thy selfe , seeke grace , seeke precious faith , holinesse , hope ; especially , seeke true humility : for hee that will be greatest , must be least , least in himselfe ; and he that is so , will be least in sin : and suppose piety and grace carry reproach and contempt in the world : yet faith seeth it recompenced with euerlasting honour and glory in the life to come . cap. 12. le ts of repentance from the world . the second sort of lets of repentance , are from the world , which is a perillous sea , wherein some christians escape drowning , but none danger ; some escape shipwracke , but none hazzard . and the greater and more dangerous is this enemy , because , shee betrayeth vs as iudas with a kisse ; not comming in hostile manner , being alwaies an enemy , but sometimes as a friend : sometimes hyring vs to sin with great wages , as balaam was carried with wages of vnrighteousnesse , to curse the people of god : sometimes inticeth vs to sin , holding before our eye , an apple faire to the eye , as eue : or a wedge of gold , as achan . 2 our selues without great watch , yea with it , are easily carried away , because of the league that is betweene the world , and our corrupt nature ; all our affections and thoughts , & courses , naturally tending world-ward : further than they are weighed vp with much strength of grace . 3 yea , we see men of much grace cast backe by the world , and the very disciples themselues shall stand sometimes striuing for superiority , and to bee somewhat in the world , when they should haue minded other businesse : and why doth the world cast such a number of lets to hinder repentance , and reach at those that are at the side of christ , but because in euery one that repenteth , shee loseth a limbe or member ? now the lord seeing our danger by this masked enemy , hath charged vs , that whatsoeuer loue the world maketh to vs , we must not bestow our loue vpon it : for then the loue of the father cannot bee in vs , 1. ioh. 2.11 . but arme our selues against it , as an arch-enemy to vs in the way of grace , and stand out against it vnto victory , and that in the strength of our head , who hath bidden vs be of good comfort , because he hath ouercome the world , both for himselfe , and all vs his members . there be foure great impediments cast in our way by the world to hinder repentance , and the exercise of godlinesse . first , feare of contempt and reproach from the world : secondly , a forsaking of friends ; thirdly , fewnesse of sound godly men ; fourthly , multitude of contrary examples . 1 the great rubbe of all from the world , is that generall contempt powred vpon professors and practises of piety , which is a generall let : insomuch as our sauiour pronounced that man blessed , that is not offended in him ; and once asked his disciples , if they would also goe away with others . 2 this was a strong let and stumbling blocke ; which layed in the way , hindered many rulers from following christ , and from professing that , whereof their conscience was conuinced , ioh. 12.43 . because they feared contempt from their consorts , and loued the praise of men , more than the praise of god. what else hindered and deferred the repentance of nichodemus , and cast his comming to christ into the night ? 3 it striketh at that which nature is very tender ouer : for who would willingly cast himselfe into so contemptible a condition , as that of men forward in religion ? who would be pointed at for singularity ? who would not shun the nick-names cast vpon godlinesse ? or who but would be loath to be thought of the preciser sort ? who would be at such a passe , to haue his religion iudged hypocrisie ; his christian prudence , censured as crafty policy ; his godly simplicity , esteemed sillinesse & folly : his zeale , madnesse ; his frugality , couetousness ; his bounty , wastfulnesse ; his resolute obedience to gods law , no better than rebellion to the princes ; his contempt of the world ▪ a silly carelesnesse ; his godly sorrow , melancholy ? how hard is it to be so misconstrued in euery thing ? now for remouing of this let , 1 looke to christ , and thou shalt finde christ and his crosse inseparable . 2 it were strange if the world that hateth christ himselfe , should not hate his disciples . ioh. 15.18 . if the world hated you , it hated me before you . 3 cannot the wisedome , innocencie , & holinesse of christ , fence him from the scornes and mockes of the world , and can thine fence thee ▪ did they deale thus with the greene tree , and will they not with the dry ? durst they call the master be●lzebub , and will the seruant looke to be better than his master ? 4 how base and vile was hee content to be for thee ? 2 looke to the world , and consider that it were strange if the world should not hate those that are called out of the world : is it a strange thing that they speake euill of them , that will not into the same excesse of ryot with them ? 3 looke at thy selfe , and consider whether if thy person and waies please god , the world will not be displeased with both . 2 ▪ what fence hast thou aboue other of the lords holy ones ? were not the prophets reputed rebels , to states and princes ? was not the happy tidings of saluation in the apostles mouthes ▪ counted seditious doctrine and nouelties ? was not iohn baptists abstinence and sober manner of liuing , esteemed melancholike ; yea , diuelish austerity ? was not maries loue and bounty to christ , counted wastfulnesse ? nay , our lords gentlenesse and meekenesse with sinners , was it not called boone companionship , and himselfe for it a glutton , a companion of sinners ? 3 looke at thine owne secret worth , that art an humble christian , and comfort thy selfe in it for the time . a prince in a strange country vnknowne , is content with homely vsage : for he knoweth his owne worth , so doe not they : and a secret rich man is well pleased with his wealth , and willingly concealeth it from others : so the godly and humble soule may be well contented , that hee is rich in god , and rich in grace , and in an honourable and happy estate , though all men take no notice of it . though the world iudge according to the outward appearance , because it knoweth not the father , nor yet the loue of god : neither is this the time when they must appeare what they are : yet mis-iudge not thine owne happinesse for the present , though it appeare not ; for did the honour of the saints appeare , all the sheaues would bow to theirs ; and all the nobility , and glory of the earth , were but vanishing shadowes , and as ionas his withering gourd before them : yea , i suppose , the glory of the least beleeuer , when it shall appeare , shall darken the glory of the sunne . 4 what an happy seruice is it if thy dishonour can bring any honour to god and his truth . as luther of moses body , so i say of thy name , let it dye and bee buried , stinke , and rot , and let no man know where it lyeth , so as the name of christ may be magnified by thy life or death . be content then if the sonnes of men turne thy glory into shame : if it be vile to be humble before and for the lord , bee yet more vile . 5 consider whether the work of grace get strength in thee , whereby thou art crucified to the world & the world to thee . whether canst thou cōtemn the contempt of the world , & despise the glory of it , esteeming it in comparison of christ dung and drosse ? a man that is dead , or crucified , is in such an estate as he careth not for all the pompe and glory of the world , neyther doth he feare that the world can iudge him lower than hee is : so a man crucified with christ is dead to the world , & the world cannot cast him lower than hee hath cast himselfe . 4 consider that the scorne and reproach for christ , which is causelesse , is indeed the present crowne of glory , set vpon the head of a christian. and though the world knoweth not christ if hee come not with a crowne of gold , yet faith spieth more honour in the crowne of thornes , both on his owne , and on the heads of his members ; and reioiceth more in the crosse of christ , than in all the world besides . christ crucified is a christians only glory , gal. 6.19 . 5 seeing there is no man but must be contemned , let vs chuse rather the contempt for well-doing , than the contempt for sinne . a man must eyther be cōtemned here of the world , or hereafter of god. now whether is more eligible , to be reiected of euill men , or of the son of god ? surely nothing can cast such dung in the face of a man as his sinne vnrepented , vnpardoned . this maketh him contemptible to god , to good angels , good men euen here ; and there abideth an eternal contempt for sin and sinners hereafter , as it is dan. 12. whereas if godlinesse draw on the hatred of wicked men , this is abundantly recompenced with the loue of god and of the saints ; which is not temporary , as is their hatred , but euerlasting and endlesse . and what need a wise man to care for the hatred of abiect scullions , & base gally-slaues , if he can retaine the fauour of the prince , the nobles and best men in the land ? a second great let of repentance from the world , is that of him luke 9.61 . who would faine follow christ , but hee must first bidde them farewell that are at his house ; and this is so long a doing , that we heare no more of him : so euery naturall man hath many friends in the world , many welwillers , and sundry to whom he is ingaged and much beholding , and he is loth to part companies , and bid them farewell . now if hee begin to repent , hee must bid a number of these friēds adieu , & farewel much of that which formerly he called good fellowship and merry company ▪ these will not go in his way , and he must not goe in theirs . ans. to this let , first , if the businesse of repentance breake off that fellowship , which wicked men make works of darkenesse , and pleasures of sinne , such as is drunkennesse , swearing , revelling , stage-playes , masking , may-games , carding , dicing , frothy or foule communication and the like ; what can be a higher praise of godlinesse , than to cut off such vngodly fellowship , of which sinne is the only knot and band ? but as for christian fellowship in lawfull and ioyfull meetings in the feare of god ; as the ancient christians beleeued , conuersed , eate , and dranke , and reioyced together , acts 2. godlinesse and pietie establisheth such , so it rectifieth and sweetneth society , and maketh it truly fruitfull and profitable . it only forbiddeth that merriment which is not in the lord , & the mirth which salomon calleth madnesse , when men are neuer so merry as when god is farthest off , as mad men sing when their bands increase . 2 to walke in the way of repentance , is not to lose friends ; for let a mans wayes please the lord , hee maketh his very enemies become his friends , pro. 16.7 . this is the way to get and keepe sound friends , and friendship : it is hee alone that can contemper iron and clay to a mixture ; he can make the wolfe and the lambe , the beare & the calfe , the lyon and the oxe feed peaceably together ; esa 11. for as hee that is confederate with a king , is at peace with all his subiects , so he that confederateth and entreth league with god , shall so farre forth finde men friēdly as may stand 1. with gods wisedome , 2. with exception of the crosse , 3. with promotion of his owne saluation . and what wise man would chuse to liue out of gods fauour for mans , yea for wicked mens ? as elkanah said to hannah , am i not better than ten sonnes ? so may the lord , am not i better than ten thousand friends ? 3 to walke humbly before god , is not to lose friends , but to exchange those that are couert enemies vnder the habite of friends , for true friends indeed : and to breake from such friends is to get god thy friend and father , christ thy friend and brother , the angels thy friends and guardians , the godly thy friends and fellow members , thine own conscience thy friend , yea as a thousand friends and witnesses for thee : and these are friends worth hauing . as for other friends , who draw thee aside from obedience to god , say to them as christ to peter , disswading him from suffering , get thee behinde me sathan : and as dauid , away yee wicked , for i will keepe the commandements of my god , psal. 119.115 . 4 grace teacheth a godly man to haue the same friends and enemies that god hath , because of the couenant and league now stricken betweene them . psal. 139.31 . but 1 see the hatred be carried against vices not persons , lest we sinne against the precept of louing our neighbour . 2 see to the puritie of our affections , that they bee not priuate , but set vpon gods glorie ; nor as they be our enemies , but gods. 3 let no relation betweene any man and vs , neyther in high nor low place , cause vs to betray gods cause and truth ; but let it be dearer to vs than our owne peace , profit , yea our liues themselues . cap. 13. le ts of repentance from the paucity of true penitents in the world . the third let of repentance cast in our way by the world is the fewnesse and paucitie of sound godly men . in the world wee see repentance and sound godlinesse practised but by a few , and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time , the age and customes of men ; so that most will doe as the most doe , that the fewest may scorne them ; and the most common reproach cast vpon religion , is , they be but a few sorrie fellows that professe it . ans. to remoue this lett , 1 wee must know that the number of faithfull christians , that stick close vnto christ , are but a small number , and as small in worldly reputation , for foure reasons : 1 the true church of god is a little park or pickle of god , empaled from the rest of the world ; a garden inclosed , cant. 4.12 . a paradise of god , not the waste of the world ; a fold , not a field : it is the floore of christ , in which are a little wheate in an huge heape of chaffe , a little gold in a whole mountaine of clay or drosse , a gleaning after a haruest , a few berries after the vintage : so the members of the church are but few , compared with the heape of wicked men . gods company was alwayes a little flocke , luke 12.32 . the number of gods companie are said to be one of a citie , and two of a tribe , ier. 3.14 . as if in a great inundatiō of water , which carrieth away whole townes or countries , some one or two houses or persons should scape : or as if in a raging and vniuersall fire deuouring a whole citie , one or two houses should bee left standing . 2 consider how few are chosen . matth. 20.17 . few are to be saued : if israel were as the sand of the sea , yet a remnant only should be saued , rom. 9. ●9 . as a tradesman hauing cut off the whole peece of cloth , a small remnant is remaining : so the true professors of christ are a very small remnant of the whole piece and people of the world . reuel . 12.10 . it is called the remnant of the womans seed ; that is , as a little seed corne is reserued out of a great heape for store , which is nothing to the whole croppe ; so is the small number of true beleeuers reserued by grace to the whole field , and crop of the world : in the arke a few , euen eight persons were saued , 1. pet. 3. 3 consider the truth of that of our sauiour , math 7.14 . strait is the gate , and narrow the way , that leadeth to life , and few find it . which must not bee vnderstood simply in themselues , for many shall come from east and west , and sit downe with abraham , and isaac , and iacob math. 8.11 . and iohn saw a multitude , which none could number , of all nations , kindreds , and tribes , and tongues , standing before the lambe , in white robes , reuel . 7.9 . but comparatiuely , in respect of vnbeleeuers , infidels , hypocrites , and reprobates ; they be an handfull , to an house full ; a sparke to a flame ; a drop to a streame . and the reason is twofold , 1 the worth of grace and saluation , and excellency of eternall life , alloweth it not to bee common , but is a precious commodity in the hands of a few ; as pearles and iewels are so much more aduanced in price , as they be harder to come by . 2 because there bee so few that will indure the persecution , sharpenes , the selfe denyall , the mortification , the many losses and crosses which the straight way is strewed with ; euery man naturally desiring to walke in the easie and broad way , where is elbow-roome , profit , pleasures , applause of others , and pleasing a mans selfe . 2 this should be so farre from offending any , as that euery one should striue to be of the little flocke , and remnant , and walke in the way of good men ; and though thy company be small , it shall be good : nay , thou must prayse god that euer hee vouchsafed thee mercy to ioyne thee to this small number of them that feare the lord ; considering 1 that the world yeeldeth his haruest to the god of this world , and the earth affoordeth much clay for pottes , but little oare for gold : pebbles are many , pearles but a few . 2 yea , in the particular churches , there are but a few names that defile not their garments , reuel . 3.4 . all are not israel , that goe for israel ; neither all that goe for virgins , are admitted into the bride-groomes chamber . 3 consider the day comming , wherein thou that shunnest this small number , shalt wish thy selfe of it , and shalt bee most vnhappy in the fellowship which thou hast chosen , when all the drosse & chaffe shal be swept together , and cast into the fire . and on the contrary , thou that hast sorted thy selfe with these few , shalt praise god for a farre higher mercy to thee , than it was in the great deluge , to saue one noah ; and in the dreadfull burning of sodome , to saue one lot. cap. 14. le ts of repentance from multitude of contrary examples in the world . the fourth let from the world , is the multitude of contrary examples . the world hath a great many crooked patternes , many perswaders , and pul-backes , as backe-byasses to repentance & godly life : whole bands of bad company , and wicked society , which are strong impediments ; and so much the more dangerous , as , 1 our nature is sociall , as well as the bruits : wee readily thrust into company , as naturally enemies to solitarinesse : wee easily follow one that offereth to leade vs ; but if many , or multitudes , or great ones goe before vs , then we can run as sheepe , and for hast neuer stay to reason the case , neither in what way we are , nor vpon what errand . 2 our nature is corrupt , and attractiue of euill : as the adamant will draw iron to it . we are suddenly corrupted by , first , filthy communication , and euill words which corrupt good manners : secondly , by counsels and perswasions to euill , by which they are iustly carried that will not be guided by the voice of wisedome . thirdly , by the wicked example , especially of great , or wise , or learned men , who thriue well enough , and are lifted vp in the world without all this nicenesse , and adoe . 3 adde hereunto that euill is diffusiue of it selfe , and such acquaintance is betweene it and vs , as the plague cannot so easily and soone infect our bodies , as sinne doth poyson , and suddenly infect our soules . now against this let , consider , ( to breake thorough this let ; ) 1 the straight iniunctions and charges of scripture . exod. 23.2 . thou shalt not follow a multitude to doe euill : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty , and potent men , as many , or multitudes ; so as wee must not follow others to euill , be they neuer so many , neuer so mighty , by doing that we either know to be euill , or know not to be good . pro. 4.14 . enter not the way of wicked men , 〈◊〉 them ▪ partake not with them : haue no fellowship with vnfruitfull works . ephes. 5.7 . numb . 16.26 . separate from thē ▪ come out from among them . pro. 9.6 . forsake the foolish and liue . when wee speake thus from god , as lot to his cousens ; hast you , get you out , stay not in sodome ; thinke not as they did , that we speake in ieast , lest yee feele the fire of god in earnest . 2 oppose to this let , the danger of following multitudes , and corrupt examples . for , 1 multitudes can make nothing good that is euill , but must needes make that which is euill worse and more hainous : if all the earth be corrupted , the cry is great ; many hands rid much worke , many sinners fill the measure full . 2 multitudes cannot keepe off the reuenge of euill ; they may helpe thee into sinne , but cannot helpe thee out of punishment : thou canst not partake in their sinnes , and not in their punishment . reu. 18.9 . pro. 13.20 . companions of fooles must be destroyed , and therefore let hand ioyne in hand , they shall not escape vnpunished . a world of sinners in earth , a million of angels in heauen , cannot shift off reuenge , if they sin together against god. 3 it is almost impossible for a good man to retaine his goodnesse among euill men ; it is a rare example to be a lot in sodome : see dauid in the court of achish , once basely counterfaiting madnesse , another time dissembling himselfe a friend of philistims , and an enemy of gods people : and peter in the company of denyers , and enemies , denying , and forswearing his master : and hereof are two reasons , 1 the disposition of wicked men , like men sicke of the plague , care not how much they can infect , that so the fewer may shun them . 2 our owne disposition , and aptnesse to receiue infection from them , as sound sheepe , sound apples are easily infected with the rotten : whereas therefore some pretend to runne with wicked men to win them , they delude themselues ; for as there is no great hope to doe them good , so there is certaine perill of thine owne hurt . a man that runneth downe a hill , if he hath hold on him that is going vp , shal easily pull him backe with him , because the descent is easier : and dead carkases tyed to liuing bodies , are not reuiued , but by miracle ; but the liuing bodies , tyed to them , are poysoned and putrified by them . is there so little hope of doing them good , so great perill of thine owne bane and poyson ? get out from among them . pro. 22.14 . ●e with whom the lord is angry , shall fall by them . 3 fence thy selfe against the obiections that might carry thee away . obiect . the most doe so , most are in the fashion , most sweare , game . answ. walke with the most , and perish with most : doe as most , suffer with the most , liue as most , dye with most : argumentum pessimum turba est , saith seneca . no excuse to say , thus doe my neighbours . commit a fellony , and say others did so . obiect . my forefathers did thus , and beleeued thus , and they were wise . answ. a part of our redemption , is to be deliuered from vaine conuersation , receiued by tradition of our fathers , 1. pet. 1.2 the spouse of christ must forget her fathers house and kindred , psal. 45. obiect . but some ministers , good schollers , great preachers , play , and sweare , and drink , and swagger , may we not follow our guides ? answ. 1 it is a fearefull thing for aaron to leade israel to dance about the calfe . 2 the scribes and pharisees were great schollers , but they said , and did not ; they must not be followed further then they sit in moses chaire . iudas went farre beyond all preachers in gifts , yet he led a band to apprehend christ. and many such there be , of whom christ saith , he that breaketh the least commandement , and teacheth men so , by word or example , shall bee least in the kingdome of heauen : christ speaketh of blind guides : no wise man must shut his owne eyes to follow them , le●t blinde leade blinde , and both fall into hell ditch . obiect . but i know good men doe thus and thus , may not i follow them ? ans. 1. the fairest earth hath his moles , the best men faults , and fals , and must not be followed in all things , as in noah , lot , dauid , peter . but if we will follow example , 1 follow the best , not the most , walke in the way of good men . 3. ioh. 11. follow not that which is euill , but that which is good . 2 follow the light side of the cloud , not the darke side , as praraoh . 3 follow one man that hath his sight and light to guide him , rather than ten thousand blinde men that walke in the darke . 4 christ is the onely vnerring patterne , follow him as the wise man by his star , and follow all other as farre as they follow him , be they euen apostles themselues , 1. cor. 11.1 . obiect . but the church is a multitude of beleeuers , and a catholike company to which we must ioyne our selues : here is a multitude ▪ which we must follow . answ. no , i must not follow a church because it is a multitude , for that simply maketh not a church ; for then a legion of turks or diuels were a church , but the church is multitudo orthodoxa , a multitude teaching , and imbracing the truth of christ : i must liue , and walke by my owne faith , as i see with no mans eyes but my owne . obiect . but i shall be counted singular , and more eyes see better than one . answ. it is better to walke the right way alone , than to wander with company ; it is better to goe to heauen alone , or with a few , than with multitudes to hell . 2 it was lots happinesse that he was singular in sodome , and that he went alone ; & for noah , that he alone , and his family , entered into the arke ; and happy is he that is alone , if only sanctitie be counted singularity . 3 one eye hauing sight is better than a thousand blinde eies : one poore crucified theefe had a clearer eye , than all the iewes rulers and people , that condemned and crucified iesus christ. 4 resolue vpon the rules of wisedome to fence thee from this sin . 1 choose thy way , not because it is broad , but because it is straight ; and suspect that way wherein thou seest multitudes , multitude beeing a streame wee must row hard against . most scorne the word , hate the feare of god , liue after the fashions of the world : shunne this broade way . 2 regard not what is done , but what ought to be done ; for that only will stand in the account . 3 in all matter of practice , walke by rule , not by example ; looke at truth , not at numbers . wee haue a surer word of prophets and apostles , a sure foundation , 1. cor. 3.11 . and as many as walke according to this rule , peace shall be vpon them , gal. 6. christ said he was truth , not custome : and let customes bee neuer so old if not inlightened with truth , they are the worse for their age . 4 the wisedom of the wise , is to chuse and direct his way , pro. 14.8 . hee taketh it not on mens words , or walketh on aduentures : wisedome will to heauen alone , if it cannot get company . the wisedome of the wise wil looke better to the soule , than to damme it for company : no man but loueth his body better , but if he see neuer so many leap into the sea , or cast themselues into the fire , or off a rocke , hee will be loath to kill himselfe for company : and wilt thou , foolish man , break the necke of thy soule for company ? 5 thou must hinder and stop the sins of the multitude , rather than imitate them . so lot perswaded the multitude of sodomites ; striue , resisting sin euen unto bloud ; keepe the praise of grace euen in oppositions . tully cōmended one for being continent in asia : so hold on the light in the midst of a froward generation . and what thou canst not hinder , thou must mourne for the sins of the multitude , as lot , whose righteous soule was grieued daily to see and hear the unchast conuersation of sodomits : and ieremy said , my soule shall weep for you in secret : and dauid , i saw the transgressours and was sore grieued , and mine eies gushed with riuers of teares . this is true zeale against a mans own sins , which kindleth a fire against other mens sins , and the more vniuersall they be , the more will zeale be kindled . cap. 15. le ts from satan lulling vs in securitie . 3. from the world we come to the encombrances and rubbes cast in the way of our repentance , by satan the god of this world . and he hath reason to bestirre himselfe , especially against our repentance , because he knoweth that only this grace fetcheth vs out of his power , 2. tim. 2.25 . to this purpose he suggesteth three ●orts of temptations , 1 to lull vs asleepe in the securitie of our present naturall estate . 2 if our naturall estate content vs not , hee vrgeth to despaire . 3 if he cannot do that , he wil enforce the other extreame of presumption of gods mercy , though we slacke or slip our repentance . 1 to hold vs in our present securitie , hee will perswade vs of the loue of god towards vs in our estate of nature . for , hath he not made vs men , not beasts , or serpents ? hath he not preserued vs , and prospered vs in our estate , and lifted vs vp in earthly mercies ? yea , are wee not members of the church , enioy the word and sacraments ? and seeing god hath beene so free in his loue and care , what need we trouble our selues with such penslue precisenesse , and spend our time in feares and cares , which requireth rather comfort and cheerfulnesse in our condition ? against this temptation , consider ▪ 1 how dangerous , and deceiueable a thing it is , for a man to blesse himself in cursed estate . as the wicked man , who couenanteth with death , and maketh an agreement with hell ; whose wilfull ignorance hideth all the danger near him ; who , as the silly bird , feedeth securely on the bayte , while it is within the compasse of the net . oh what a delusion is it for a naturall man to assure himselfe of gods loue ? can iustice loue wickednesse ? can the lord doe any other than hate a rebell against him ? is a childe of wrath the obiect of our fathers loue ? can a vessell of wrath looke to bee filled with any thing but wrath ? 2 looke what deceit and fallacie lyeth in all his arguments of loue : 1 god created him a man , not a beast : why , did not god create the angels that sinned too ? and yet are not they shut vp in chaynes of blacke darkenesse for euer ? little comfort that god loueth thee as a creature , vnlesse as a father in iesus christ : better it were , thou haddest beene a beast . 2 god hath outwardly blessed and prospered him in the world , and therefore loueth him . answ. no man knoweth loue or hatred by any thing afore him , eccles● 9.1 . temporall blessings are common to good and bad , and the worst men enioy common mercies , more than other , iob 21.13 . he speaketh of wicked men flourishing in all wealth and prosperity : who say to the almighty , depart from vs ; who is the almighty ? and it is said of antiochus epiphanes , that mad and furious horne against the church , who cast downe some of the hoast of heauen , and the starres , and extolled himselfe against the prince of the hoast , and tooke away the daily sacrifice , and cast downe the place of the sanctuary ; the text addes , thus he shall doe and prosper , dan. 8.13 . who was more outwardly prosperous , caine or abel ; esau or iacob , who durst not looke his lord esau in the face , nor come neare him till he had bowed seauen times ? 3 they are seazed with a kind of spirituall prosperity : they liue in the bosome of the church , and enioy word and sacraments , therefore are loued of god. answ. but many are in the church , that are not of the church ; yea , the wickedest of men , enioy the outward ordinances of word and sacraments , as well as other ; as esau , saul , iudas , simon magus , and are so much the mote hated , as their sinne was against the glorious meanes : what loue can a malefactor gather , when the sentence of death is read against him , as in the word ? what loue when the lords table is made snares to him ; and his sinne casteth poyson into the lords cup ? when his baptisme is but a broken vow , and all his profession a vizzard of hypocrisie ? 4 wouldest thou finde true euidences of gods loue , which come from god , not as god , but as from a father bestowed on sonnes , but not on bond children ? find it in other gifts . 1 hath he giuen thee christ ▪ god so loued the world , ioh. 3.16 . hath he giuen thee a sonne-ship ? ioh. 1.3 . & 1. behold what great loue the father hath giuen vs , to be called the sonnes of god : hath he giuen thee faith ? oh there is a precious gift of loue : hast thou loue ? god loueth not thee , vnlesse thou loue him : what obedience hast thou ? keeping his commandements , is a signe of his loue , ioh. 14.23.24 . the scripture which knoweth the best assurances of gods loue , pulleth our eyes from gazing on earthly dignities & prerogatives , which wee are euer poring vpon , as with hawkes eyes , and would haue vs behold gods loue in other things , than these , namely , in the inward notes and markes of gods children . see thou what faith , what hope , what repentance , what holinesse , what fruits of faith and holinesse thou hast attained : this argueth our iustification , and so assureth vs of our election ; and consequently , of his eternall and vnchangeable loue : this is the inheritance which is giuen to sonnes of promise , while the bond children are sent away with mou●ables . 2 to hold vs in the security of our naturall estate , he perswadeth vs wee cannot bee saints here , and why should we not doe as others , rather than tyre our selues in vaine by pursuing impossibilities ? to answer this temptation , consider ; none are saints in heauen ; but saints in earth . 1 true it is in their sense , none can be saints here , that is , absolutely perfect ; but must we be therefore wholly flesh , because we cannot be wholly spirit ? because we cannot get quite out of the law of flesh , must we not serue the law of god in our spirits ? because we cannot doe all the good we would , must not we doe all the good we can ? because we cannot attaine the haruest of holinesse , must we not haue the first fruits ? 2 sense of imperfection hath sundry other more fruitfull vses , than to settle vs in our security . for , 1 it ought to humble vs , and driue vs to repentance , and not pull vs from it . 2 to striue against imperfection , and not to rest contented in it . 3 to awaken vs , and driue vs out of our selues to get perfection in iesus christ : for our sense of weaknesse in our selues , must force vs to get our strength in him . 3 we are not now vnder the law , which requireth perfect and personall righteousnesse and holinesse , yet we are vnder the gospell , which requireth euangelicall perfection , which standeth in true and sincere indeauours , in mortification and spirituall combate , and bindeth vs to the daily subduing of that , which wee cannot at once vanquish ; and though wee cannot but sin daily , yet wee must not please our selues in our sins , but daily bewaile them , as our sauiour taught vs to pray for daily forgiuenesse of sins . 4 thou canst not expect to attaine any thing of thy selfe but expect strength from christ : thou hast , or mayest haue a good helper : i can doe all things by christ , strengthening mee ; his grace shall be sufficient . 2 if thou feelest neuer so small a measure , if true , the lord cherisheth that least degree of goodnesse . 3 no saint , not paul himselfe can doe as hee would , nor can conquer all corruptions : but yet , first , is not carried away to grosse sin , though not so pure as an angell : secondly , hee giueth not vp all , but striueth hard to the marke and high prize . 3 is not contented with , but complaining and combating with it , he gets ground . cap. 16. le ts of satan by temptations to despaire of gods mercy . 2 if our naturall estate content vs not , sathan windeth about to bring vs to such a degree of discontent , as to drowne vs vtterly in the gulfe of despair . and this looketh three waies ; 1 if we looke to god , hee would haue vs despaire of his mercy . 2 if to our selues , to despaire of our owne estates . 3 if to repentance , to despair of that as vtterly impossible , vnprofitable . 1 to bring vs to despaire of mercy , he will set before the sinner , the greatnesse , foulenesse , and hainousnesse of his sinnes , which as before they were done , he made seeme as a mote , now he maketh them swell to the magnitude of a mountaine . seest thou not how numberlesse thy sins are , and of deepe dye ? hath not god giuen thee ouer so long , to commit such outragious sinne● , so scandalous against such meanes , often against thy knowledge , and since thou supposedst thy selfe called ? and is it not now in vaine to repent of them ? seeke repentance and grace with teares , as esau , thou shalt not finde it , god being iustice it selfe . to helpe our selues against this great iniurie , thus frame our answer : 1 if i looke all on gods iustice , or my owne iniustice , i were indeed altogether hopelesse ; or if i looke onely on the law of god , the rule of all iustice , that knoweth no mercy , no repentance : but god in great mercy hath set a meane betweene his iustice and my iniustice , and that is the gospell of his sonne , which preacheth repentance , and proclaimeth a pardon ; so as now if the law cast and condemne me by my owne demerits , the gospell offereth me free saluatiō by the al-sufficient merit of christ : and now as i behold the curse of the law , due to my sinnes to humble me ; so also i lay hold vpon christ , on whom that curse was laid , to iustifie me : for he was made a curse , not for himselfe , but for vs , that the blessing of abraham might come vpon us . 2 i grant all thy premises : my sins are as great , as hainous , as numberlesse , as thou speakest , and against great meanes ; but shall i conclude with thee , that either i must not turne to god , or that god will not returne to me ? god forbid : nay , first , the greater my sinnes are , the more need haue i to repent ; the more deadly my disease is , the more need haue i of the physitian : the more my sinnes be in number , i haue more need to lessen them by repentance , rather than by impenitency to make them both greater and heauier : the longer i haue continued in them , the more need haue i to hasten out of them . the more dangerous and festered my wound is , the more hast i must make to the surgeon . if a bone were broken in my body , i would not beleeue him that should tell mee it were too late to get it set againe . the greatnesse of my sinne therefore shall neuer hinder , but further my repentance : and were i not so great a sinner , i should not see so much need of gods mercy , or christs merits ; but now being so heauy laden , i haue more need to come to christ to be eased . hee came to call sinners to repentance : and this physitian is not so weake or vnskilfull , but he can cure deadly diseases , as well as infirmities : he cured him that was 38 yeares diseased , io● . 8.2 . or shall think ▪ the lord hath forgotten to bee mercifull , and will not returne , as thou suggestest ? for , 1 can hee forget his nature and cease to bee god , mercifull , gracious , aboundant in mercy and truth , reseruing mercy for thousands , forgiuing iniquitie , transgression and sinne , exod. 34.6.7 . who is a god like vnto him , passing by the transgression of his people , and not retaining wrath for euer ? for mercy pledeth him . micah 7.18 . or can he forget his promise , and deny himselfe ? isa. 55.7 . let the wicked forsake his way , and returne , and he will haue mercy , for he is ready to forgiue ; and math. 18.21 . hath he commanded vs to forgiue our brethren offending seuenty seuen times , and will not hee forgiue vs our offences ? the scope of that parable . is not hee rich in mercy to forgiue ten thousand talents , yea the vttermost farthing ? i will therefore , hearing that the king of israel is a mercifull king , submit my selfe as b●nhadad , 1 , king. 20. it may be ahab will spare thy life ; assuredly the god of israel will spare thy humbled soule , who cannot forget his own glory , whose mercy and grace is more magnified , as the sinner is greater that layeth hold vpon it . i will resolue as hester ▪ to goe in to the king ▪ if i perish , i perish . my sinnes are so great , i dare not adde a greater of despaire ; plus pe●cauit iudas desperando , quam prodendo christum . 3 i neuer read that the greatest sinnes could make true repentance vaine : i finde sinnes red as scarlet and crimson , made white as snow , isay. 1.18 . i see harlots , idolaters , persecutors , witches , theeues , by repentance , acquitted and accepted to highest grace . i see murtherers of the sonne of god , who shed his bloud , drinke his bloud by faith ; and vpon their faith and repentance were conuerted and saued , acts 2. can there be greater sin than to blaspheme and persecute the church of god ? yet paul obtained mercy for this , that hee might be an example to others to come , that should beleeue vnto euerlasting life , 1. tim. 1.16 . could there be a greater sinne than peters , after so many warnings and vowes , to deny and forsweare his master , and curse himselfe ; and this againe and againe ? and yet our lord mercifully looked backe vpon him , and gaue him both repentance and mercy . 4 i haue learned not to cast both mine eyes vpon my sinne , but reserue one to behold the remedy . doe i see , ( as dauid , psal. 51. ) a multitude of sinnes , yet with the other , i behold a multude of mercies ; i see sinne abounding in mee , but grace abounding more . i see a sea of rebellions ready to drowne me , but withall , a bottomlesse sea of compassions to drowne all them , micah 7.19 . i behold , mourning , a number of wounds and soares on my soule ; but withall , a balme to cure all my wounds . i haue a million of debts , and not a farthing to pay : but i haue a good surbey , a good samaritane vndertaking to pay all ; a mercifull creditor saying to me , haue not forgiuen thee all ? i haue deserued a million of deaths by my bloudy sinnes , but i see an infinite vertue and merit in the bloud of christ , that cleanseth all sinnes ; this was shed not onely for small sinnes , and is neuer dry . i heare many menaces , and threats for many sins , but i reade of as many promises of mercy , and all they indefinite , excluding none , whose impenitency and infidelity excludeth not themselues . i see the nature and measure of my sins vtterly separating me from god : but i see that the lord measureth not the sinnes of his according to their nature and measure , but according to the affection of the sinner ; and therefore the foulest sinnes , being heartily bewailed , carefully resisted , by godly sorrow cast out , that sinner shall get his suite of pardon , at the throne of grace . i see euery sin deseruing damnation ; but i see also that no sin shall condemne , but the lying and continuing in it : and therefore i must repent . i see the miserie and loathsomenesse of my disease ; but because i see the physitian is not so much offended with the loathsomnesse of the disease , as the contempt of his physicke in the patient , i will not reiect the physicke , because i expect cure . cap. 17. le ts from sathan by temptations to despaire of our selues , and of our owne estate . 2. if sathan cannot preuaile to make vs despaire in regard of gods mercy , he will assay to bring vs to despair of our selues , and our owne estates : that although the lord haue mercy in the full sea and ocean of it , yet thou art vnworthy of the least drop of it . mercy is for vessels of mercie ; but thou art a vessel of wrath , a grieuous sinner , and euery day addeth to thy sinne ; and gods iustice treasureth wrath as fast against the soule . it is in vaine for thee to repent : god will be found of his owne children , not of such as thou art . ans. he that would deceiue , will hide himselfe in generalls : so sathan here layeth load vpon the fearfull soule , to hold it from repentance . but resolue this temptation into the particular branches , and see the strength and consequence of it . here are wrapped vp foure seuerall reasons to driue the sinner from repentance : 1. because he is vnworthy of mercy : 2. because hee hath incurred the iustice of god : 3. hee is a grieuous sinner , and is no child of god : 4. hee daily addeth to his sin and prouocation ; which gods childe doth not . 1. i am vnworthy of mercie or loue ; and therefore must not seeke it . ans. 1. god neuer loued any man for his own worthinesse , or any thing in any man causing his loue : and all the worthiness in the most , and best worthy , is but an effect of gods loue , but no cause at all . for , what worthinesse was in vs before wee were , that moued him to elect vs to saluation ? what worthinesse in vs being yet sinners and enemies , that he should with so deare a price redeeme vs ? nay , rom. 5.8 . herein god set out his loue , in that , while we were enemies , hee reconciled vs by the death of his sonne . say as the centurion , luke 7.6 . 2 the best and dearest vnto god , durst neuer appeare in their owne worthinesse . paul , himselfe , regenerate , would not be found hauing his owne righteousnesse , but that which was by faith in christ , phil. 3. iacob must come to his father for a blessing , in the garment of his elder brother : wee must cast off our owne ragges , before we can put on the wedding garment . neuer any of the saints were capable of mercie , but by an holy despaire of themselues and of their owne worthinesse : and therefore did seeke , and finde a worthinesse elsewhere ; because they could finde none in themselues . let whosoeuer will , with papists ascribe any thing to their owne merits ; they detract so much from christ , and his free grace ; they cast themselues off from christ , and are fallen from grace . 3 the tenure of our saluation , is not by a couenant of workes , but by a couenant of grace , which is a most full , a most free , and euery way grace , founded not in our worthinesse , but in the grace and good pleasure of god. and this is sutable to god , whose honour is to bee first in goodnesse : hee loued vs first , 1 iohn 4.19 . 4 by this reason , no flesh should be saued , all being alike dead in sin ; not sicke only : all the children of wrath by nature , and i am as worthy as any child of wrath can be : and if any as vnworthy as my selfe come to saluation , why not i by the same way of repenting , and bewayling my owne vnworthinesse , and slying out of my self to christ , who alone is worthy ? 5 why should i despaire now , seeing god hath made me worthy in christ , and hath loued me while i was an enemie , and hath out of his loue called me , in some measure purged me from corruption , and not onely quickned me with his spirit , but endued mee with some measure of grace ; but that he will continue his loue , and worke in me to the end ? iohn 13.1 . 2 because god is a iust and a seuere reuenger of sin : therefore i must not repent and seeke mercie . ans. but the conclusion and argument of scripture is cleane contrary . is god iust , and a righteous iudge ? we must therfore iudge our selues , if wee would not bee iudged of the lord , 1. cor. 11. hath hee appointed a day to iudge the world by the man christ ? therfore let all men bee admonished euery where to repent , acts 17.31 . will god bring euery secret into iudgement ? therefore let vs feare god and keepe his commandements . there is no straighter tye to repentance , and obedience , than consideration of gods iustice . 2 god is iust : and therefore when he hath made mee of vniust iust , and righteous in christ , hee will for euer repute me so . nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer , because in christ i haue fully satisfied his iustice , and in christ deserued his loue . 3 god is iust ; and this is a strong motiue to repent , and beleeue in christ , for his iustice will not suffer him to punish one sinne twice ; nor to demand a debt once paid , the second time . nay , his iustice assureth mee of mercy . 1. iohn , 1.9 . if wee acknowledge our sins , he is faithfull and iust to forgiue our sins : his iustice assureth repentance of mercy . 3 because i am a grieuous sinner , i am no childe of god ; and so all my repentance is in vaine . ans. 1. why , are not all grieuous sinners before they repent ? what was adam , dauid , peter , paul ? or what be grieuous sins , if poligamie , adulterie , murder , lying , denying and forswearing christ , blasphemy , persecution , breathing slaughter , and threatning against the church , bee not ? doe not all , euen the regenerate , pray daily , forgiue vs our trespasses ? 2 am i a grieuous sinner ? i must therefore so much more carefully and earnestly repent . i want not encouragement , i see that woman who was called a great sinner , a notorious adultresse , luke 7. & 37. seeeking mercy from christ , receiue that comfortable answer , thy sinnes are forgiuen thee . 48. thy faith hath saued thee , go in peace . 50. i see that poor canaanite whom christ calleth a dogge , yet earnestly seeking mercy ; gathered some crummes that fel from the table . gods mercy shall bee more manifested in restoring great sinners : his power more magnified in raising dead and rotten sinners : my loue more footed ; as that woman ▪ luke 7.47 . many sins were forgiuen her , for she loued much . 4 because i sin daily against god , i am none of his , & in vain seeke for fauour . ans. 1. our sauiour teacheth vs to say , our father , and yet to pray daily , forgiue vs our trespasses : therefore hee that sins daily , may call god father . 2 paul was a child of god , being regenerate ; yet had a body of death , and a law of sinne about him daily , rom. 7.24 . 3 i sinne daily , but i repent daily . the wicked reioyce in it . i sinne , and yet resist sinne , and striue against it daily : i do hatefull things , but i hate that i doe : i breake the law , but yet i loue the law as holy , iust , good : flesh is in me , but i am not in the flesh . now tell mee sathan , canst thou gather such sigs of thistles , or grapes of thornes ? who euer heard a childe of hell repent ? ob. no ? did not esau , iudas ? ans. to repent , is not onely to know and confesse what is bad and naught , as they , and as the gentiles , rom. 2.19 . but a change of the heart , seene in an earnest affection and strife to loathe the bad , and embrace the good . and this had not , did not they . howsoeuer therefore i confesse my naturall disease discouereth it selfe in daily issues and symptomes : yet this sicknesse is not vnto death , but that god may bee glorified in raising mee vp by his mighty power . i am not 〈◊〉 so low , not so long in the graue of sin , but his mighty word can , and will call mee forth to life . cap. 18. le ts from sathan by temptations to despaire of our repentance from impossibilitie , difficultie . 3. if sathan cannot preuaile to make vs despaire , neither of gods mercie , nor our owne estates , then he assayeth to bring vs to despaire of our repentance . and this in three respects , 1. of impossibilitie , 2. vnprofitablenesse , 3. of relapses , or relinquishing repentance . 1. what an impossible thing dost thou attempt ? dost thou euer thinke to master thy sinnes , which are so inbred , so neare , so necessary , so profitable as eyes , hands , yea , as ayre , fire , or water ? wilt thou striue against the streame , where it is so impossible to ouercome , and forsake them ? how often hast thou purposed , promised , vowed , and resolued to enter the way of repentance , but couldst neuer attaine to goe through against any one sin ? 2. thou shalt finde another manner of taske in repentance , than thou dreamest off : it calleth for more paines , sorrow , mortification , difficultie , prickings of heart , than euer thou lookest for , or art able to indure : and therefore neuer goe about it , vnlesse thou hadst more hope to attaine it . answ. thus the diuell , like churlish laban , neuer persecuted iacob so much , as when hee was departing from him : and our owne sloathfull corruption saith , a lyon is in the way , prou. 20. and the sluggard saith , it is too cold , he dareth not goe forth to plow , pro. 29. but to the first , concerning the multitude , masterfulnesse , and necessarinesse of thy sinnes , answer thus : 1 i discerne indeed an huge army of sinnes , and sweet lusts to encounter : and these sonnes of zeruiah are too strong for mee , and it is impossible for mee to ouercome them , if i looke at my selfe or my owne strength ; but as dauid against goliah ; i come against these gyants , in the name and strength of the lord , by whom i shall behead them : it is he that teacheth my hands to warre , and my fingers to fight : it is his battaile , and hee will giue the victory , and close my enemies in my hand . 2 i discerne many enemies against me , & i cānot stand before them , but the lord hath opened mine eyes with elish●'s seruant , 2. king. 6. that i see more now with me , ready to fight on my side , than they that are against me thou wouldest deceiue me , in carrying both mine eyes in things against me , but i behold the lord neare mee with grace sufficient . i see what spirituall helpe and succour he is ready to supply me with , while i constantly cleaue to his helpe . 3 though i be to deale with many and mighty sins , yet they are already conquered enemies ; spoyled of their power by the victory of iesus christ my lord ; so as i haue nothing to doe , but follow the chase and spoyle of vanquished forces . 4 though they were neuer so deare , and beloued sinnes , yet must i heare the voice of god , saying as to abraham ; take thy sonne isaac , whom thou louest , and offer to mee in sacrifice : though indeed what euer they pretend , such is their loue , as if i kill not them , they will kill me ; and therefore though i haue sometimes vowed , resolued , and purposed repentance in vaine ; now by the grace of god i will make a new onset to better purpose . a souldier though hee haue once turned his backe , will fight againe , and wounded the second time , will seeke cure againe . a merchant brought behind hand , will trade againe more cautelously : a mariner that hath suffered shipwracke , will to sea againe , and trafficke againe : and i will neuer be such a slaue , as though i be preuented againe and againe , yet i will seeke my liberty still . 2 but whereas thou obiectest the difficulty , sorrow , paine , and vnconquerable labour of repentance : i answer , 1 were the worke of repentance so painefull as thou sayest , first , what paine would a man sustaine to auoid sicknesse of body , losse of goods , pouerty , shame ? and shall not i be at paines to auoid eternal shame , losse of soule , and saluation ? 2 what infinite paines and sorrowes indured christ for my saluation ? and what was his ayme in all that , but to make rough waies smooth ? esa. 42. and shall not i be at some paines for my selfe ? and what paines haue the saints beene at in taking of the kingdome by violence , and apprehending life eternall through fire and water , and infinite deaths and torments ? is it not worth so much to mee , as them ? 3 is there no paines in going to hell , in the diuels commandements , in the seruice of sinne ? is there not more paines in committing , than forsaking any sin ? see it in one sinne of vncleanenesse , is there not more paines in contriuing his sinne , wasting his body , consuming his goods , exposing himselfe to the shame of men , to the punishment of the magistrate , to the iustice & curse of god in body and soule , than in forsaking his sinne ? and so in the rest . 4 is there no sorrow , nor burden in the consequents of sinne ? is it no paines to haue a selfe-secret accusation , a biting conscience , a gnawing and vndying worme , a sound of terror euer in the eares , feare and flight when none pursue ? is there no basenesse in sinne to be a seruant , and slaue ●o ●usts ? & is there any slaue to the sinner , that is ruled and hurried by the will of the diuell ? no galley slaue but would breake from his chaines ▪ vijs & modis . 5 were the pains of repentance so difficult as thou sayest , and intolerable , yet the priuiledges and recompences of that pain , are as great : what sick man would not displease his tast with a bitter potion , to recouer health , and retaine his life ? the sufferings of this present life are not worthy the glory that shall be reuealed ; the moment any af●●●●tions of this life , cause a weight of eternall glory . resolue therefore of this paines , and doe it betimes : for if it be hard and difficult now , will it be easier by delaying , by despairing , when thy sinne is stronger , and thy selfe weaker ? an ague , the more fits , the more incurable ; a beast , the elder , the more vntameable ▪ and sinne is a leauen , the elder , the sow●er and stronger . make not thy selfe more labour by sufferance of sin : make an onset with courage , as the hearty , spyes , caleb ▪ numb . 13.31 . and ioshu● , numb . 14.19 . they are but bred for vs. 2 but indeed the worke of repentance is not so painefull and sorrowfull as thou pretendest ; for , is it not christs yoke ? and is not christs yoke easie and sweet ? and there be other things that make it sweet and easie , being an euangelicall commandement . 1 the presence of grace , which conquereth difficulties ▪ foyleth temptations , 1. ioh. 5. he that is borne of god , ouercommeth the world , for hee hath a grace sufficient for him . i must not fixe mine eyes onely vpon mine owne resistance , but on gods assistance , by whom i shall bee able to leape ouer all walles , and impediments . psal. 119. i will run the way of thy commandements when thou hast inlarged my heart . 2 the promise and donation of the spirit , that we may walke in the way of gods commandements . ezek. 11.19 ▪ 20. and i will put a new spirit in their bowels , and take the stony heart away , and giue them an heart of flesh , that they may walke in my statutes , and keepe my iudgements , &c. 1. cor. 3. where the spirit of god is , there is liberty . 3 loue of grace , and loue of god maketh euery thing sweet . 1. ioh. 5 ▪ and 8. this is the loue of god , that we keepe his commandements , & his commandements are not grieuous : da amātem & sentit quid dico . aug. loue of gaine maketh the merchant refuse no aduentures of sea . loue of god makes abraham offer his onely isaac ; a difficult commandement : iacob loued rachel , and the seuen hard yeers of labour , seemed to him a few daye● . the mother loueth the child , and swalloweth all paines , watchings , and difficulties , vnweariably . gods loue for vs , made him vndertake many worse torments , and sorrowes ; loue of christ made the martyres passe fire and flames , and most exquisite torments ▪ with sweetnesse and pleasure , as if they had been in beds of roses : loue of god is vnconquerable , much water cannot drowne it . now is sathan fully answered ; get gods grace neare thee , the presence of the spirit , and loue of grace , and downe shall all the barres and impediments ; & the most difficult commandements shall be made easie . cap. 19. le ts from satans temptations from the vnprofitablenesse of our repentance . 2 to bring vs to despaire of our repentance , to the impossibility or difficulty , he will vrge the vnprofitablenesse of it : what can thy repentance doe , being so slight , so sinfull , so vnworthy ? thou canst not looke to be perfect , and how can god accept that which is so vnworthy and imperfect ? besides , dost not thou see many wicked men , as saul , esau , iudas , gone farre beyond thee in bitter sorrow , and shed farre more signes of repentance , than thou , and yet all in vaine , for they were reiected and damned ? answ. this is a dangorous dart , and must be wisely repelled . 1 i grant my repentance to be weake and vnworthy , but i am taught in gods booke 1 that it is neither my repentance , nor worthinesse of it selfe , that washeth away my sin , or can satisfie gods iustice ; for then it were indeed as thou sayest : but it is the bloud of iesus christ that washeth away all sinne , 1. ioh. 1.7 ▪ and that reconciliation with god , dependeth not vpon the quantity or merit of my repentance , but vpon the merit and vertue of iesus christ , whom i , a repentant sinner , lay hold on for saluation . my repentance , were it neuer so perfect , can neither satisfie god , nor iustifie me before god , but onely testifie that i am a beleeuer prepared to receiue christ , and thankefully to accept him with his merits , by ceasing to sinne against him . 2 i find in the scripture , that as no man is accepted for his perfect repentance , so none is reiected for the imperfection of his repentance , if it be sound and vnfained : for then it is a certain fruit of a liuely faith , and so of the presence of christ , and of the life of god ; euen as the least bud or blossome appearing , is a certaine demonstration of life in the roote . god careth not how great , but how true and sound our repentance is ; not how much , but how good ; he accepteth not for quantity , but for quality : yet where grace is found , and right in quality , it will euer striue to increase , and abound still . 3 notwithstanding my repentance be weake , yet being an euangelicall grace , a mite is accepted : a grayne hath his due weight : a desire to repent ; a will for the deed ; a ready minde for performance ; a sorrow because i cannot sorrow : these goe for godly sorrow , and my faith getteth christ to supply the rest . thus the christian is to be fortified against the weakenesse of his repentance . 2 thou sayest , many wicked men haue gone farre in desperate sorrowes . i care not how far they goe beyond me therein : but that is farre from godly sorrow , both in the nature of it , and in the acceptance of it . my sorrow is for god offended , for god loued for himselfe ; my sorrow is from god , and goeth to god againe : theirs was not a seeking of god , but of themselues : my teares of sorrow , haue a washing and cleansing vertue , so not theirs : my sorrow is as a soaking raine , which hath wet the very rootes of my heart , so not theirs . and for acceptance , they haue no promise to be accepted in their desperate sorrow : but i haue a promise , that my humiliation , ioyned with faith and reformation , shall bee accepted in christ , in whom my person is accepted . cap. 20. le ts from satans temptation from our relapses . 3 bvt seest thou not that for all thy repentance , thou fallest againe into the same sins , which hadst thou truely repented ▪ thou shouldest neuer haue done ? what good doth thy washing , who forgettest that thou wast washed ? true repentance is a repentance neuer to bee repented of ; as thine is . ans. to turn to sin as a dogge to the vomit , and as a swine to the wallowing after washing , is a dangerous case , but not hopelesse and desperate . and howsoeuer it is not ordinary for the child of god to fall diuers times into the same grieuous sins ; yet notwithstanding , some comfort here belongs to troubled consciences : but let no presumptuous sinners meddle with it . 1. godly men are the same men after sinne and repentance , that they were before ; beset with the same infirmities , and no more priuiledged from error than before . 2. experience sheweth , not only subiect to the same infirmities daily ; but often taken in the same snares : as , wandring thoughts , idle speeches , distractions in prayer , negligence , and too much vnprofitablenesse in hearing , rash anger , with many daily omissions ; whereof , who can cleare himselfe , so long as he carrieth the causes of daily fayling about him ? as 1. ignorance . many know not many sins to bee sins : as the patriarches knew not poligamy to be sinne . 2. weakenesse of grace . a childe of god for weakenesse may get many fals to day , and rise againe , and as many to morrow , and rise againe : yea , and if he hurt himselfe , and cannot rise himselfe , his father will help him vp . 3. inconsideratenesse , and not attending his way & watch . a man in haste may take diuers fals , and many slips ; so as if often falling into the same sin did exclude from grace , or barred vs of pardon , we were all hopelesse . 3. relapse doth not alwaies argue former repentance to bee vnsound : because 1. repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions ; but not a fence from all force of sin for time to come : 2. soundest repentance of all doth not wholly abolish and take away sin ; but abateth , weakeneth , and lesseneth it . 4. the article of remission of sins excepteth not relapses , because the promise of remission doth not except them ; neither is the vertue of christs merit to bee restrained to sins once committed , but to all sinnes truly repented . 5. many examples of saints in scripture raised from relapses , giue comfort in this temptation . lot was twice ouercome with wine : marie the virgin twice checkt of christ for curiositie : iohn twice worshipped the angell . 6. true it is , that relapse into a disease is more dangerous than the first assault ; yet proper physicke seasonably applied may cure the relapse as well as the first disease . repentance is christs physicke , and so soueraigne , as cannot be foyled by relapses into the same disease . whence wee are commanded to renew our repentance daily , as we renew our sins : and the physitian is as able to cure the same disease as he was before . and yet we hold the rule of isidore , non poenitens est , qui adhuc agit , quod poenitet ; id est , if hee doe it both actu and proposito : but if hee sincerely purpose against all sin , and keepe aliue his zeale & hatred against that hee doth , this preiudiceth not his former repentance . but as he did truly run that now sitteth down ; so did hee truely repent that sinneth againe against his purpose , and sincere intention of his heart . cap. 21. from sathans temptation to presumption that our sinnes are not many nor great . 3. if sathan cannot driue men off repentance by engines of despaire , he assayeth if he can make them presumptuous of mercie , without serious repentance . he knoweth the truth of that of augustine , tam sperando , quam desperando , pereunt homines : and that despaire hath slain his thousands , but presumption his ten thousands . and euery deceitfull heart , is like a deceiuing prophet , that cryeth peace , peace , when sword and danger is the nearest . for this purpose he vseth three maine arguments : 1. perswadeth the sinner his sins are not many , nor great . 2. but if they bee , christ hath dyed for the sins of the world . 3. god is so mercifull as hee will not condemne them for them . 1. it is a wonder , that a man looking vpon his sins should presume ; but that such must be giuen vp to strong delusions , to beleeue lyes , that will not receiue the truth in the loue of it ; and lye vnder that heauie stroak of gods iustice , to bee giuen vp to the waies of his owne heart ; which is , to wander in the paths of death . but against this temptation , know , that there is not a more certaine propertie of a wicked man , to know himselfe by , than by allowing himselfe in the lessening and mincing of his sinne : for it is an issue of the loue of sin , that will not bee warned of the deceitfulnesse ; neither of sin nor of his own heart . 1. here is a man wofully deluded by the diuell , who hath turned the wrong end of the prospectiue to his eye : wherin things as huge as mountaines & castles , seeme as small as mole-hils . and is it not iust , seeing he will not beleeue god who telleth him that the least sin separateth , and is a partition wall betweene god and him ? maketh him the child of wrath , shutteth heauen , openeth hell , killeth soule and bodie ? what perswasion could make this man beleeue that a stab at heart would not kil him ? because a small pricke . 2 a man is befooled by himselfe , who neither knoweth gods waies , nor desireth to know them ; but entertaineth wilfull obiections against the meanes of knowledge , and couereth himselfe with questions , whether his sins be sinnes . you haue not yet proued ( saith hee ) my vsury to bee sin , nor fashions of apparrell to be sin , nor drinking healths to excesse and inflammation to be sin , nor to doe this and that on the sabboth in ciuilitie to bee sinne : all this while the sinne is kept close and warme , and is none of the greatest , because they are not resolued . but are not these of the number of those , of whom peter speaketh , they are willingly ignorant , yea wilfully ignorant ? as those that will not bee ruled and guided by their teachers , affraid to be resolued . as the beggars that will not haue their soares cured , because they are a couer for their ease and idleness , and now and then get many a penny by them ; and are affraid of none so much as the surgeon . thus hee sends among salomons simples , that are friends of sinne , but enemies to their own soules . 3. here is a man branded with an high wickednesse by the spirit of god. psal. 36.1 . & 2. wickednesse saith to the wicked man , there is no feare of god before his eyes , for he blesseth and flattereth himselfe in his sinne , euen while his owne heart findeth his wickednesse . there is no grace . loue would not displease a friend in the least discourtesie : so the loue of god. a chast wife will rule her selfe , not to show the least looke , or behauiour to offend her husband . holinesse would abhorre all sinne ; repentance would feare all , euen the least . cap. 22. le ts of presumption in that christ dyed for all men . the second obiection to bring men to presumption vrged by sathan , is this : but christ dyed for all men : and if thy sins be forgiuen in him , what needeth all this ado ? as if thou wouldest satisfie againe for that which christ hath once satisfied . if christ haue redeemed all , then thou art safe : if he haue redeemed but some , bee as carefull as thou canst , thou canst neuer bee assured that thou art of that number ; and therefore howsoeuer , thou mayest enioy thy sin . ans christs precious bloud , the price of redemption , was for the vertue and value of it , for the sins of the whole world and euery person : but neither in the purpose of god , nor in the will and intention of our blessed sauiour , nor in the spirituall application of it by liuely faith , is it effectuall to all and euery one , neither are all vniuersally redeemed by it . 1. the scripture meaneth by all , not euery particular , but many . matth. 26. this is the bloud shed for many for remission of sins . matth. 20 28. the sonne of man came to giue his life a ransome for many . isay 52.11 . my righteous seruant shall iustifie many . luke 2.34 . hee is for the rising and fall of many in israel . 2. all , is taken for all kindes , not persons . and this ground answereth a number of places alledged to the contrary . titus 2.11 . the grace of god appeared , bringing saluation to all men ; that is , all kindes , rankes , and conditions of men ; euen seruants as well as masters , vnto whom , and for whose comfort he directed his spirit . heb. 2.9 . christ tasted death for all men ▪ that is , for all kinds of men , not all particulars . rom. 11.32 . that he might haue mercie on all , that is , as god shut vp all vnder vnbeliefe , aswel iewes as gentiles ; so hee will haue mercie on all , aswell iewes as gentiles , that neither iew nor gentile should bee saued but by mercy . the word all cannot be taken collectiue , but distributiue , vt quosdam ax illis omnibus saluaret . dionysius carthus . so 1. tim. 2.6 . 2. there is an all , or vniuersalitie of the elect . esay 53.6 . the lord hath layd on him the iniquitie of vs all , that is , beleeuers in the mesiah the prophet , including himselfe in their number . and as there is a world of reprobates for whom christ prayeth not , iohn 17.9 . so there is mundu● è mundo electus , saith augustine , for whom christ is the propitiation . 1 iohn 2.2 . he is the propitiation for our sins . ob. yea , and of the whole word ? ans. 1. of the whole world of beleeuers : 2. of the whole world in generall in respect of sufficiencie , price , and vertue of his death ; but not in respect of efficacie , which is hindered by the infidelitie of the wicked . thus the vniuersall particle includeth not vnbeleeuers , impenitent , contemners , and enemies of christ. for howsoeuer 1. christ dyed for all in respect of the sufficiencie of the price , the vertue of his death being infinite in himselfe , and sufficient for all that by faith can apprehend it ; and the preaching and publishing of it appertaineth to all : yet in respect of the fruit , and application , it belongeth onely to the faithfull ; because this remedy is propounded vnto all vpon condition of faith , which condition onely the beleeuer performes . ioh. 3.16 . god so loued the world , that whoseuer beleeueth in him , &c. whosoeuer fayle : in this condition , neuer tast any benefit by the death of christ : and what were i better ▪ if i had a plaister neuer so sufficient for my wound ▪ if i apply it not to the ●ure ? as no vnbeleeuer doth . 2 the scripture speaketh of some , whom christ neuer knew , math. 7. therefore there are some whom he dyed not for ; for he will know them , whom hee will dye for : there are some whom he will not pray for , will he dye for those whom he will not pray for ? 3 the scripture plainely distinguisheth the persons : for whom christ dyed , from such as neuer shall haue benefit by his death . 1 he gaue his life for the church , ephes. 5.25 . that is , that part of the world that is washed and sanctified through the word : he dyed for those that part from their sinnes , not those that will hold on a course in them : he dyed for his people : his name is iesvs ; for hee shall saue his people from their sins : implying , there is a people that are not his , for whom he dyeth not ; a people that are strangers and aliens from the common-wealth of israel , i must therefore be one of those . i must dwell in sion , the true church : of those that dwell there , is said , their sinnes shall be forgiuen . 2 he dyed onely for his sheepe , ioh. 10.15 . not for the goates : who be they ? those that heare his vo●ce , that follow him in obedience , that heare not the voyce of a stranger , nor the voice of the tempting seducer , to draw him aside from following the true shepheard . 3 hee dyed onely for his friends , ioh. 15.13 . not for the wicked , for enemies , that say we will not haue this man to raigne ouer vs. obiect . he dyed also for his enemies , rom. 5.10 . answ. those for whom christ dyed , were enemies in their nature & corrupt constitution , but now are friends by grace , recōciliatiō obiect . but christ dyed for reprobates , for they were sanctified by the bloud of christ , heb. 10.29 . answ. sanctification by the bloud of christ , is either externall , or internall : the former is onely in outward profession of faith and participation of word and sacraments ; and so these apostates were sanctified ; ●d est , seuered from the iewes and pagans in profession . but they were neuer inwardly sanctified , nor the bloud of christ neuer purified their hearts . 2 the apostle speaketh of these apostates , as they were in the iudgement of charity , reputed of men , who holdeth all them sanctified , that consent to the doctrine of faith ▪ but not that they were so in the iudgement of certainty before god : for they were neuer of the church , while they were in it . 1. ioh 2.19 . they went out from vs , because they were not of vs. am i then a friend of christ , that i may be sure christ dyed for me ? 1 if i be a friend , i am a beleeuer . abraham beleeued god , and was called the friend of god. iames 2.23 . he dyed for no vnbeleeuer . i must be a beleeuer , or he dyed not for me . rom. 3.25 . god set forth his sonne to be a reconciliation through faith in his bloud . 2 am i a friend● 〈◊〉 must doe whatsoeuer christ commandeth me . ioh. ●1 . 14 . ye are my friends , if ye doe whatsoeuer i command you : a seeming friend , as herod , may doe many things ; but a sound friend will doe all things , euen difficult and costly commandements . if he bid me repent and returne , i must obey . 3 a friend must bee glad of an● opportunity 〈◊〉 shew his friendship and loue ▪ so must i. prou. 3.28 . say not to thy friend , i will answer thee to morrow , if now it be in thy power . if christ thy friend , call thee to repentance this day , deferre him not till to morrow ; for then it may be out of thy power to shew thy friendship ▪ 4 he dyed onely for those that manifest the fruit of his death , 1. in the daily conquest and abolition of sinne : hee dyed for my sinne ▪ that 〈◊〉 might dye vnto sinne , and sinne dye in mee . rom. 6.2 . how can they that are dead to sinne , yet liue in it ? if sinne neuer dye in thee , christ neuer dyed for thee : thou art still vnder the curse of sinne , that art vnder the power of it : if thou beest not redeemed from vaine conuersation , thou art not from condemnation of sinne . 2 i must daily finde the work of sathan destroyed in me , for by death he destroyed him that had the power of death , which is the diuell , heb. ● . 14 . if sathan rule thee still at his will , and hold thee vnder the dominion of sinne , thou hast no benefit by christs deaths . 3 if christ be dead for mee . i must manifest the obedience of faith , another fruit of his death . heb. 5.9 . he is the author of saluation to all that obey him , not to any that continue in sinne . 4 i must henceforth liue to him , that dyed for me , 2. cor. 5.15 . and he dyed for those , who whether they sleepe or wake , liue or dye , liue in him , and for him , 1. thes 5.10 . that is , are partakers of his life , and liue to his glory . cap. 23. presumption of gods mercy hindering repentance . obiect . 3 bvt is not god mercifull , who will not the death of a sinner ? and therefore what needest thou so continually afflict and macerate thy selfe by repentance ? answ. yes , gods mercy is a boundlesse ocean , which can neuer be drawne dry , and he is mercifull to all , euen the worst , and vessels of wrath . but first , distinguish of gods mercy ; it is either generall , whereby he saueth man and beast , and maintaineth the creature in a temporall being : thus he feedeth the sparrowes , and cloatheth the lillies : thus he is the sauiour of all men , especially of them which beleeue , 1. tim 4.10 . for that place is meant of his generall prouidence : or , secondly , there is a speciall sauing mercy , which tendeth to eternal life , whereby he tendereth men as a father . now herein hee is mercifull to the worst in offering this mercy by christ , and proclaiming it in the preaching of the gospell . but they are content with the other without this . this speciall mercy is not cast as a musse vnto all . 2 let not sathan delude thee by offering an vnlimited mercy where god hath bounded it . for that mercy which in god knoweth no bounds , in respect of persons , is bounded and limited according to the couenant of grace , and mercy , as appeareth in two conclusions . 1 there be sundry sorts of impenitent sinners to whom the lord couenanteth no mercy , but wrath . as , 1 ignorant persons , who care not for the knowledge of god , isa 27.11 . this people hath no vnderstanding , and therefore he that made them , will not be mercifull vnto them ▪ and 2. thes. 1 8. rendring vengeance in flaming fire to all that know not god. 2 hard hearted persons , that will not repent . rom. 9.18 . hee will haue mercy on whom hee will , and whom he will , he hardeneth ; implying , that hardened persons are shut from mercy . rom. 2. thou that by the hardnesse of thy heart , treasurest wrath . 3 wilfull and stubborne persons against the ministery , and counsels of the word . ier. 16.5 . mourne not for this people , for i haue taken my peace from it , euen my mercy and my compassion : why ? verse 1● . for euery one walketh in the stubbornenesse of his heart , and will not heare mee : and therefore i will shew you no grade . 4 presumptuous sinners , who say i shall haue peace , though i walke on in sinne . god will not be mercifull to that man , deut. 29.30 . but the wrath of the lord , and his iealousie shall smoake against that man , and all the curses in the booke of god shall ouertake him . onely vessels of mercy are filled with mercy ; for saluation or sauing mercy is not so prodigally bestowed , being childrens bread , but on such a● are qualified and pointed out in the scripture by sundry markes . 1 all that must share in this mercy , must be true members of the church . isay. 63.7 . i will remember the great mercies of the lord , and goodnesse towards the house of israel , which he hath giuen them of his tender loue . am i a true israelite , a sonne of abraham , according to the faith ? doe i lay about mee for the blessing , as israel did ? doe i wrastle it out with god by prayer , and doe i preuaile for mercy and grace ? am i circumcised in the heart , and daily part from sinnes and lusts ? 2 all that must share in mercy , must be repentant sinners : god would haue all saued , but so as they must first come to the knowledge of the truth , 1. tim. 2.4 . but this they cannot doe without repentance . 2. tim. 2.25 . if at any time god will giue repentance , that they may come to acknowledgement of the truth . ezek. 33.11 . god will not the death of a sinner , but rather that he repent and liue . 3 mercy is intailed onely to such as loue god , and keepe his commandements : second command . exod. 20.6 . he sheweth mercy to thousands of them that loue him and keepe his commandements : for god is in couenant with no other , and vessels of wrath cannot looke to be filled with mercy : yet this sheweth not the cause of gods mercy , for there is none in vs , and it is a free grace ; but onely sheweth the persons that may claime it . doe i loue god ? all externall obedience without inward loue , is hypocrisie : loue is the fountaine of obedience . and doe i keepe the commandements ? i cannot fulfill them : but doe i keepe them in my vnderstanding , meditation , affection , in true purpose and indeauour in my whole conuersation ? then mercy is mine . 4 mercy belongeth to such onely as feare to offend god , and liue in any sinne . psal. 130 mercy is with thee that thou mayest be feared . psal. 1.03 . as a father pittieth his sonne , so the lord him that feares him . he that apprehendeth mercy , will not bolster himselfe in sinne , nor lay presumptuous sinnes vpon gods backe , but the sense of gods mercy will leade him to repentance . rom. 2. he knoweth that though mercy reioyceth against iustice , yet it destroyeth not gods iustice : all the waies of god are mercy & truth : these are the two feet of god , by which hee walketh in all his waies : let vs humbly fall downe , and kisse both these his feet . bernard . 5 mercy belongeth to the mercifull , to those that are charitable & kind to their brethren . math 5. blessed are the mercifull , for they shall finde mercy ; but iudgement mercilesse shall be to them that shew no mercy . can we expect and receiue a full streame , and not let fall a drop of mercy vpon others ? hath the ma●●er for iuen thee 10000. talents , and wilt not thou forgiue pence and farthings ? math 18.27 . in spirituall things , will not we beare with the infirmities of the weake ? are not we subiect to the same infirmities ? doe not we consider our selues ? gal 6.1 . did not christ become in all things like to vs , to be a mercifull high priest ? haue we neuer had any sores , which we would haue had others handle gently ? doe old men forget they were children ? what lusts of youth and temptations they haue passed ? in temporall things , we call for mercy on this , and that occasion , generall and speciall : god in his members call for mercy : some men passe by as the priest and leuite , without all bowels , dry as flint , without hearts , hands , bowels ; no charity , no humanitie : first , looke they for no more ? secondly , may it be their case ? thirdly , is it not a great misery on themselues , on their ill-gotten wealth , on their iniustice to god his ministers and others ? cap. 29. le ts of repentance from our selues , as first , that it is vnpleasing to nature . 3 now we come to the lets and hinderances of repentance , cast in our way by our selues : for nothing can be a greater , or stronger let to repentance , than the naturall and idle vngrounded conceits of the vnregenerate heart , which hath deuised many wandrings & turnings to shift off the businesse of repentance . 1 a conceit , that it is vnpleasing to nature : and indeed sloathfull nature cannot indure the hardnesse of repentance : and no maruell that case slayeth the foole , when it woundeth euen the godly themselues . cant. 5.3 . the church will not foule her dainty feet , nor get off her bed to let in christ , after many knooks and perswasions . ans. but what a distemper is in that iudgement , and how crazie is that vnderstanding of a sicke man , that feareth ●he remedie more than the disease ? yet so foolish are wee in our owne wisedome , as to feare the remedy of repentance more than the sinne to be repented . we hold that extremitie of way wardnes ▪ and near to phrenzie , when a patient will rather chuse to dye of his disease , than to endure the taste of physicke , because it is bitter and vnpleasant ▪ euen so although godly sorrow be bitter and vnpleasant to corrupt nature ; yet wisedome will conclude many things to bee wholesome , which are not so toothsome . 2. compare and weigh in an euen ballance , whether the pains of wel-doing be matchable with the paines of sin ; whether the momentany paines of repentance here , bee comparable to the eternall paines of impenitency hereafter : consider whether the crop of sin , or haruest of repentance bee better . the wages of sinne is death : and is not death painefull ? but the haruest of repentance is eternall life . 2. cor. 7.10 . godly sorrow bringeth repentance to saluation . say now whether is easier , to sow in teares , and reap in ioy ; or to sow in carnall iollitie , and reape in eternall sorrow : whether is easier , to sow to the flesh , and reape corruption ; or to sow to the spirit , and reape eternall saluation . 3. bee it that repentance be vnpleasing to nature : yet a christian hath more than nature ; he hath a spirit of grace changing nature , and making the commaundement easie . whence it is , that those that haue entred this way , and by the spirit haue mastred the flesh in part , finde nothing more sweet , than the tartest sorrow of sound repentance : and this repentance they neuer repent of . be it as basil. laboriosa virtutis via ; yet render thy selfe as captiue to the commandement . bee at some paines in subduing thy heart : thou shalt no sooner begin , but ●ase and ioy wil come , which shall aboundantly recompence all former griefe and labour . obiect . alas , then i neuer repented : for i feele no inward power or motion , whence i can draw comfort from my repentance ▪ 〈…〉 . ans. it may bee so : for perhaps ▪ 1. thou hast performed that duty in a cold ▪ and formall manner : or 2. for sinister ends , not for conscience : and 3. by fits and starts vnconstantly . and how can a man that goeth backward and forward , make riddance of his way ? but goe about it heartily , ioyne the inward seruice of the heart in seeking god , with the outward , tye thy selfe to a settled course in performance , fauour not the flesh● , nor care to fulfill it in the lusts of it ; and be assured to finde more ioy and sweet inward motion , at least , much lesse paine in the exercise of repentance , than in the exercise of sin . cap. 25. obiections against repentance from a mans election . 2. bvt why should i thus abridge my selfe with needlesse sorrow , and to very little purpose ? for , if i look to god , i am either elected or not : if i be , i shall bee saued without all this ado : if i be not , all the repentance in the world wil not auayle . againe , looke to men : they be either such as repent not , but enioy the world , and their pleasures , and their sins too ; and yet these liue and dye honestly and peaceably , and as well as any other . or they be such as do repent , and betake themselues to this strickt course : and these many of them in their liues are as deceitfull , vniust , couetous , proud , hypocriticall , as any men in the world : and many of them in their death as vnquiet , vncomfortable , & vnhappy , as those that neuer vndertooke such businesse . ans. to meet this dangerous subtiltie . 1. to those that conceiue repentance a vaine thing , because of the certainty of gods decree concerning their saluation or damnation . 1. the wise god in all his decrees , to his maine ends , hath also decreed the meanes , seruing and leading to those ends . the ends of his election are either next , which is the glorification of the elect , or the remote and highest , his owne glory in the saints . the meanes decreed to these ends , are christ ; regeneration by the spirit , required in all that must be saued , euen the smallest infant ; and in men of yeares , knowledge of the word , faith , repentance , obedience . and as those ends are stedfastly and vnchangeably ; so are the meanes as certainely decreed as those ends . and vnto these the elect are as certainly predestinated , as to the ends themselues . ephes. 1 4 hee hath chosen vs in him , that we should be holy , and without blame before him in loue . 2. gods wisedome teacheth euery christian to imitate god , in tying his meanes and ends together : because as they cannot attaine those ends without the meanes ; so they cannot digresse from the meanes , but misse of their ends . gods decree stablisheth the meanes , not remoue them . god had giuen paul the life of all in the ship , acts 27.31 but when the shipmen would haue forsaken the ship , paul saith , except these men abide in the ship , ye cannot be saued : because god will saue them by meanes . 3. see the fallacie of this generall delusion , à bene coniunctis , ad male diuisa . and indeed sathan wofully ouerreacheth vs , who in outward things would haue men wholly to distrust god , and relye wholly on the meanes : but in these spirituall things maketh vs lay all on gods purpose and decree , and vtterly despise the meanes . what a false conclusion is it , if i be elected , doe what i will , i shall bee saued ? for , as it is impossible that the elect should not be saued ; so impossible is it , he should doe what hee list ; and as impossible to bee saued without repentance . and though it bee true , that election and saluation bee coupled together inseparably : yet the meanes run between them ; and gods order as stable as his decree . so as hee that is chosen to saluation , is chosen to faith , holinesse , loue , perseuerance , that by these steps he may walke in the way of saluation . quae deus coniunxit , nemo separet . 4. obserue the absurditie of this allegation against repentance ; and in all temporall things wee can scorne the conclusion . if god haue appointed thee to saluation , why commest thou to church ? what needest thou heare ? what neede of the sacraments ? why prayest thou ? all this cannot alter his decree ; why turnest not thou then atheist ? see here the battry of all godlinesse , pietie , and all worship . so in temporall things , why dost thou not refuse meate in thy health , and medicine in thy sicknesse ? and say , if god haue decreed my life , i shal liue , and neuer eate nor vse meanes . so , cast off thy calling and trade , and say , if god haue appointed me to be rich i shall bee rich though i do nothing : and if not , all my trading will not auaile me . 5. another delusion hideth it selfe in this allegation , wherby the deceitful heart would lay the cause of his impenitencie vpon gods decree , whereas thy impenitencie is not an effect of gods decree , but a consequent . the cause being in thy selfe , a darknesse and wilfull blindnesse in thy minde , an obstinate contumacie of thine owne will , resisting grace offred ; yea , a depraued delight and desire in thy affection , who willingly deliuerest thy selfe to bee bound in the chaines of vnrighteousnesse : so as thy destruction is of thy self ; and no sinner is condemned , till himselfe haue worthily deserued it . 6. the guilefull heart willingly deceiueth it selfe with ifs , and and 's ; if i be elected , and if i be reiected : & that in things secret which belong to god , letting passe things that are reuealed : where as euery christian ought to know himself elected , and to beleeue it gods order reuealed to bring vs to glory . christ would haue vs reioyce that our names are written in the booke of life . and this is not by any extraordinary ladder to climbe to heauen , but by an ordinary way here in earth . for if we can finde sound faith or holinesse in our selues or others , we may conclude certainly , our owne or others election . how did the apostle know , and pronounce the thessalonians to bee the elect of god , 1. thes. 1.4 . but by their holines , faith , loue , and patient hope ? verse . 3. whence he concludeth their election . so may we know our selues , and ought to know our selues elected , by being called out of the world . if my father haue giuen me an estate , and assurance in land or goods , now i know it was his purpose within himselfe before to giue it me . if i see a manchilde borne , i now know that a manchilde was conceiued in the wombe the number of moneths before . if by faith and holinesse i can discerne my selfe or others , born into the church of god , i am now as sure that this party was before all worlds conceaued in the wombe of gods eternall election . so as , cleane contrary to this obiection , nothing can more vrge , and fasten the practice of repentance on the soule , than the consideration of the decree of gods election . thus i haue insisted longer on this obiection ▪ because of the generalitie of it , and the subtiltie couched in it : and i finde it no where so throughly sifted . cap. 26. obiections against repentance of some that seeme not to repent , yet liue and dye honestly ; and others that doe dye as fearefully . 2. now to the instances of men . 1. some repent not , and yet liue and dy , honestly and peaceably . ans. 1. all things fall alike to all for outward thing , eccles. 9.2 . as is the good , so is the sinner in death . and the iudgement of a man is not to bee fetched from his outward death : but from his life , and faith , and fruits . 2. a wicked man may bee quiet and peaceable in death , because , 1. their blinde presumption of a good estate in death , as in their life , assuring themselues of heauen & 〈…〉 though they neuer 〈…〉 2 satans 〈…〉 knowing then to be his 〈…〉 not onely to hold 〈◊〉 in th● snare , but their companion that outliue them : left they see●●g the terror and perplexities of their death , should be mooued to change their liues . 3 gods iustice on them , who leaueth them to dye , as they liued ; not allotting them vnderstanding , sense , memory to remember themselues , who haue all their liues forgotten sinne . but this iustice of god on them , should make vs rather hasten our repentance betimes , while our season lasteth , and our vnderstanding , health , and senses , than longer to defer it . 1 others made shew of repentance , and strict walking , but very vniust , deceitfull ; in a word , the worst of men in their dealing . answ. this is for the most part an vngrounded clamor against holinesse , and is a parcell of that poysoned sloud cast out of the dragon , reu. 12. 2 but sometimes hath grounds in the neglected liues of professors . oh remember the woe pronounced on them by whom offences come : why takest thou the law into thy mouth , and hatest to bee reformed ? how darest thou call on the name of the lord , and not depart from iniquity ? 3 but how vnhappy art thou that stumblest on this rocke , to cast thy selfe headlong from thine owne saluation ? thou shouldest bring thy selfe to the rule , and see thy worke bee straight , and not scandalize thy selfe by cro●ked and faulty examples . 4 in temporall things , thou wouldest not wrong thy selfe on these silly grounds . who euer refused to goe in a right way , because some in that way haue fallen and miscarried ? but the right way to heauen is repentance . would a man refuse wholesome physicke because some dye that take physicke ? the proper physicke of a diseased soule is repentance . would we thinke that man in his wits that would disclayme and wilfully refuse good and wholesome meate , because some surfeit and cast vp all againe ? where shall we finde a trader , or dealer in the world , that will refuse to meddle with all money and gold , because there is some clipt and counterfeit ? or will therefore cast off all trading , because some of the same trade breake and deceiue ? and much lesse the most gainefull trade of godlinesse . 3 some others that haue very busily followed the worke of repentance , haue found as little peace and comfort in their death as any . some of them haue dyed despairing , some blaspheming ; perhaps some on their owne hand . answ. the way of dying well , is the way of repentance , and in this way , none can dye ill : but precious in the eyes of the lord is the death of all such , whatsoeuer it seeme , psal. 116. 2 gods children may want sense of comfort , but this argueth not , but he might haue formerly the presence of sound comfort , and the true ground of it present still . a tree in winter liueth , but seemeth dead : present paine and sicknesse of body , argue not it had neuer health . 3 gods child may want sense of faith , and in death seeme to be in the gulfe of despaire , and yet passe to heauen by the gates of hell , as christ did . 4 gods childe may haue rauings , blasphemies , fierce actions against themselues and others , which are the effects of diseases ; melancholy , frenzy , burning agues , pestilence ; from which they are not freed ; but howsoeuer diseases may depriue the childe of god of health , sense , comfort , and life it selfe , it cannot depriue him of saluation . rom. 8. i am perswaded that neither life nor death , &c. 5 christian wisedome iudgeth not of a man by the strangenesse of his death , but by the goodnesse of his life ; and no kind of death is euill to him , that is in christ , for he is freed from the curse of the law . cap. 27. obiections from the conceit of the easinesse of repentance . obiect . others conceiue repentance so easie a thing , and soone done , as needeth no such care or time . a lord haue mercy at death : and what need a man martyr himselfe all his life ? answ. 1. these men that so sleight the remedy , neuer saw the danger of the disease . is the disease but a little languishing of nature , as the papists would make vs beleeue ? or rising out of a few sleight veniall sinnes , cured by a a creed , or aue , or a knocke on the breast ? they deale with their proselites , as the mother with an infant ; if it hurt the finger , the mother bloweth it ; and these babies beleeue presently , the blowing hath soundly healed it . but he that measureth either the disease by the remedy , or the remedy by the disease , shall find it mortall enough , being the foulest and most contagious and incurable disease that appertaineth to man , compared in the law to the leprosie , which was not cured so easily , but required an infinite toyle to goe through the cure according to the law , & often proued inuincible and incurable . naaman cured by miracle , must yet wash seuen times , to know the difficultie of the cure . 2 the whole power of nature cannot doe it , and yet a naturall man thinketh it easie : is it easie for an ethiopian to be washed white , or a leopard to part with his spots ? so easie is it for him to doe good , that is accustomed to euill , ier. 13.23 . is it easie for an old man to become young againe ? and so easie is it in nature for an old sinner to be renued by repentance . is it easie for a dead man to be raised to life ? it cost christ himselfe teares and groanes to raise lazarus , not because it was hard to him , but to shew the impossibility in lazarus : and is it easie for a dead man to raise himselfe ? and so easie is it for a man dead in sins & trespasses , to raise himselfe to repentance , ephes. 2.1 . 3 is it so easie , which the whole power of grace cannot conquer , while we are here below ? all the grace in the world cannot cleane fetch out the soyle of sinne while wee are here . is it easie to wash out a scarlet or crimson , to become white , which was dyed both in wooll and cloath ? nay , the cloath will be torne to pieces first : and so easie is it euen to get out by repentance , the deepe dye of our scarlet sinnes of our nature and practice . 4 didst thou euer try how easie it was to turne away from some outward act of sinne , to which thou wast addicted ? and yet a hypocrite by some restraining grace can doe it ; he can for some reasons forbeare some acts of adultery , swearing . but this is another thing , it is the killing and mortifying of inward affections & lusts , as deare as members . col. 3.5 . mortifie your earthly members : this is not the cutting off a washbow of sinne , but the stocking vp the roots , which is another manner of taske . a naturall man would offer any thing to god , but his beloued sin : he would rather come before the lord with riuers of oyle , and offer the fruits of his body , than any one lust : and therefore it is not so easie , as many conceit . 5 is it so easie ? what maketh wicked men take on so at godly preachers when they cal them to repentance ; dealing with them as some distempered patient , who feeling the smart of a drawing plaister , and corasiue , driueth away the surgeon with rayling speeches , and casting bedstaues at him when he commeth to touch , and to cure his wound . canst thou not abide a drawing playster to driue away corrupt bloud and humours ? much lesse wilt thou finde ease in cutting off ioynts and members , and putting out eyes , which repentance must doe . thinke on these things , and then tell mee what an easie thing repentance is . cap. 28. obiections from the vnseasonablenesse of repentance , that it is yet too soone , or else it is now too late . 4 others obiect against themselues the vnseasonablenesse of their repentāce . and this hath two branches : some conceiue it is yet too soone , others that it is too late . 1 it is yet too soone , i may inioy my sweet sinne a while ; for sinne is like his father , is loath to bee tormented before his time . answ. 1. no man will reason so senselesly for his body . i haue a wound or gash , but it is not yet time to looke to it ; i will let it rot , and gangrene , and then i will looke to it ; but then it is too late and incurable . or i haue a thorne in my foot , it is not yet time to pull it out . we know all delayes in bodily diseases dangerous , much more in the soule : neither will a man be so void of common reason for his goods . my house is on fire , but it is not yet time to quench it ; why should this be admitted for a good reason , where the losse is incomparable ? 2 if this day be so soone , to morrow may be too late ; the commandement is to seeke the lord while hee may be found : implying , that he who may bee found to day , will not perhaps to morrow : feare therefore the iust reuenge of god , who if thou deny him to day , may iustly deny thee to morrow . see we not many that would not repent young , that cannot repent old ? gods iustice being now deafe at those , who were deafe at his mercy : he knocked , and they would not heare , and they shall cry and knock , and he will not heare , prou. 1. esau reiecteth the blessing while he may haue it , and after would haue it , and cannot get it , though he howle after it . obiect . but did not the penitent theefe repent at last , and why not i ? answ. 1. thou bringest an example without a promise of god ; bring me a promise that thou shalt repent at last , or thou promisest thy selfe that which god promiseth not . if he promise mercy , if thou repent at last , he promiseth not the mercy to repent at last . 2 thou bringest an instance which was a worke of wonder , and euery way extraordinary and miraculous , wherein christ pleased to honour the ignominy of the crosse , and to manifest his glory , and power in his lowest abasement ; and therefore is set among those wonderfull works of god ; raysing the dead , earthquake , darkning of the sun , &c. and therefore thou maiest as well exspect a second crucifying of christ , and the darkning of the sun , and raising of dead bodies out of their graues , as such a conuersion . 3 thou bringest but one instance without a second ; and of one particular , wouldst make a generall ; and from an extraordinary , draw an ordinary direction : whereas thou hast infinite millions of instances , that haue dyed as wickedly as they liued . sometimes a prince pardoneth a malefactor on the gallowes ; but shall euery malefactor trust to that ? our lord iesus now entring into his kingdome , pardoneth a great offender , as princes in their coronation : should any therefore imbolden himselfe to the like offence ? as if any should goe and commit a robbery , in hope there may be a coronation betweene the fact and his execution . 4 thou bringest an instance which will not hold in thy case . 1 the theefe he did not desperately and wittingly deferre his repentance ; nor thrust off the remedy till the last moment ; for then in likelihood it had neuer beene offered ; but thou dost . 2 he was saued without all meanes ; he had neuer heard of christ nor religion before ; and therefore did not refuse them : for if he had , saith augustine , it is like he had not beene last among the apostles in number , who was before them all in the kingdome . but thou reiecte●● the meanes , despisest the voice , and wilt not come in to christ : his conuersion was vpon the first opportunity , and canst thou wrest it to slippe all opportunities ? 3 he was not saued at the instant , without expression of sauing faith , sound loue of god , of men ; care of his owne soule , confession of his sinnes , and a rare confession of christ in that instant , when all the world forsooke him ; yea , euen all the disciples fled from him . but thou lookest at the end , ouer-leaping all the meanes ; and thou not for the loue of god , but feare of hell ; nor for hatred of sinne , but auoiding punishment ; meanest at last to dissemble a repentance . was this the case of the happy theefe ? obiect . ●ut was not hee that was hyred at the eleuenth houre , as well allowed , and rewarded with the same penny , as he that came into the work at the third ? ans. 1. thou that meanest to repent at the eleuenth houre ; how knowest thou , thou shalt come to the eleuenth houre ? what if thou beest cut off at the fourth , sixth , or eighth ? 2. the scope of the parable only teacheth , that men that are later called , and haue the meanes later than others , may be saued as well as others ; and is not to be stretched beyond : so as an olde man that hath long wanted the meanes , may now in the means comfortably lay hold of saluation . 3. yet the parable fully answereth the obiection , seeing those that were hired at the eleuenth houre came in so soone as any came to hire them : and will not iustifie their presumption , that being called in the third houre , will not come in till the eleuenth . others thinke it too late to repent . i haue lost my time and tide , and haue put off my repentance so long , that my sinnes are risen to an infinite multitude , and an vnconquerable strength , i may now striue and neuer the nearer . ans. 1. to stay long maketh repentance more difficult ; but not desperate . as to goe far out of a mans way , maketh him more labour in returning ; but proueth it not impossible . 2. the time of repentance for hope and possibilitie , is the whole time of thy life , that is the day wherein thou must worke , iohn 9. as mannah for possibilitie was to bee gathered any of the sixe daies , that was a type of christ ; and they found it , that went out to seeke it in the sixt day as in the first . 3. the more time thou hast lost , the more hast thou neede to bestir thee in redeeming the residue , and in sparing at the bottome . and the stronger thy sinne is grown by continuance , the more hast thou need to take it in hand to weaken it ; vnlesse thou thinkest it will weaken with age , and grow feeble of it selfe . but the body of sinne , is vnlike the body of the sinner ; this groweth old and weak with age , but that by age groweth stronger : as leauen , the older , the stronger and sowrer . 4. if thou comest against the huge army of thy sins in thine owne strength ▪ thou art too weake for the least : but come in the strength of god. he can easily make an aethiopian white , and him that is accustomed to euill : he can soften the hardest hearts , and shake the rocks : he can adde strength to the feeble , and make thee daily so much the stronger , as thou findest the washing & weakning of thy sin . cap. 29. of the meanes of repentance : and first in respect of sin . hauing spent much time and labour in setting downe 1. the rules to direct vs in the practice of repentance ; and 2. the lets and hinderances of it , which we haue remoued : now 3. wee are to proceed in the third generall propounded , namely , to point out the principall meanes which euery one must carefully make vse of , who meane to goe through the comfortable dispatch of this so waighty and vrgent a duty . the chiefe meanes may bee ranked vnder fiue heads . 1. in respect of sin , 2. of god , 3. of christ , 4. of our selues , 5. of others . wisedome to all great ends aduiseth of meanes . 1. in respect of sinne there must bee a serious humiliation , which the apostle calleth godly sorrow , which bringeth repentance neuer to bee repented of : for 1. a proud person puffed vp as a bladder with selfe conceit , or windy presumption , is not capable of repentance , till hee be pricked with the sharpe needle of the law , pricking his heart : neuer till then did the conuerts say , men and brethen , what shall we do ? acts 2.37 . 2. god giueth no grace but to the humble , iam. 4.6 . but especially the grace of faith ( without which is no true repentance : ) excludes all boasting in our selues , that we may be all wee are in christ , in whom wee beleeue for righteousnesse and reconciliation . 3. christ , and his sauing grace is receiued into the heart , as seed is into the ground , luke 8.12 . and therefore the heart being like stony and fallow ground , must first be broken vp , and made full of furrowes by the helpe of legall humiliation , ier. 4.5 . 4. repentance is a walking with god , as being made friends . now no proud man can walke with god : for he dwelleth onely with an humble and contrite spirit , isay 57.15 ▪ and micah 6.8 . hee hath showed thee , o man , what is good , to do iustly , to loue mercie , to humble thy selfe , and walke with thy god. the meanes therefore to attaine true repentaince , is , 1. to get a cleare sight of our sins , and miserie by them , and by the curse due to them temporall and eternall : for how can a man be humbled for those sinnes or iudgements , which he neuer saw , nor knew off ? hence are wee called to a through search and tryall of our waies , to finde out distinctly in what particulars wee haue gone astray , lam. 3.40 . and then turn to the lord. and ier. 31.19 . the church saith , after i was conuerted , i repented . but to show that conuersion nor repentance , is or can be before this search ; he addeth , after i was instructed , or as the hebrew word signifieth , after i was made knowne to my selfe , that is , after in the glasse of the law i discerned mine owne sinfull and wofull estate , then i repented : for who can otherwise see his need of mercie , but in the sense of his miserie ? tremelius . post quam ostensum fuerit mihi . 2. true sense and sorrow for sin : as pangs and throwes before the birth , with shame of face , griefe of heart , and horror of soule in the apprehension of our guiltinesse by sin , the curse of the law , and gods infinite anger ; & all this represented in the law , in a most terrible maner . as holy paul by the dart of the law professed himselfe killed , and slaine , and made so wretched in the sense of his owne guiltinesse and vncleanenesse , that hee desired to be dissolued , to be ridde of it . this is the true touch of sin wrought by the spirit , when we most grieue & afflict our hearts with that which hurteth vs most . it is not losse of mony , goods , estate , libertie , or life it selfe , that hurteth vs so much as the losse of christ , of grace , of saluation . 3. to get to an holy despair in our selues , as being out of all hope of deliuerance , by any power , pollicy , or goodnesse of our owne , or of any creature : that the case be with vs as with paul and his fellowes , distressed on the sea , who are said to bee past all hope of beeing saued from drowning , acts 27 ▪ 20. and as the woman with the bloody issue , hauing spent all her strength and meanes in physick without cure , was out of hope to be recouered by any secundarie meanes , mark 5.26 . all this maketh vs to seek for a remedie ; and feeling the need , and extreame want of whatsoeuer the gospell offreth , yea , and pinched with hunger , thirst , pouertie and beggarie , doe long after , seeke , and begge earnestly for helpe and pardon . let this admonish euery man that would proceed in repentance , which is a continued act , to be conuersant still in the law of god , and especially to be wel acquainted with the moral law , by which , is the knowledge of sinne , rom. 7.7 . that thereby seeing their owne sins daily and the miserie due to them , they may bee kept humble , and low in their owne eyes . what meane men to cast off the whole vse of the law vnder the gospell , and they must heare of nothing but gospell ? for 1. is not the conuert lyable to sinne ? and how can he know what is sin , or what is not sin , but by the law ? how can he discerne the nature of sin , to be an irrectitude and crookednesse , but by the straightnesse of the law ? how can he discouer the danger of his sinne , to awaken him out of it , but by the law ? the office of which is as of pauls kinsman , to detect the treason of the iewes : and pauls danger , that he might auoide it , acts 23.16 . 3 though the regenerate man bee free from the raigning act and power of sinne , yet hee is not from the roote of euill ; which euery one can find fruitfull , and euer shuting as in a perpetuall may : how necessary is it then , alwaies to haue by vs , this sharpe axe of the law which striketh at the roote of sinne ? which else would grow 〈◊〉 and insolent ; that as a seruant , it may be kept vnder , with blowes and feare : wherein the spirit worketh , it being his office as well still to conuict , as to conuert , ioh. 16.8 . 3 though the maine armies of sinne be defeated in the godly , and those masterfull commanders be suppressed , and subdued by grace , yet there be stragling troopes of smaller euils and infirmities , which daily assaile , and should warre against the law of the minde : now by what other glasse shall a man see these spots in his face , than by the law ? for as we see the little motes discouered by the light of the sun , so it is the light of gods law that detecteth the smallest euils against god or men : without which , we should neuer come to a distinct notice or repentance of them ; and so consequently , could neuer prize the grace or offers of the gospell . that wee may magnifie the gospell , let vs prize the law as a perpetuall scourge to driue vs out of our selues to iesus christ. so long as we haue any thing found with vs , which must bee either forgiuen by mercy , or repented , or reformed by grace ; let vs faithfully heare , and reade the law to this purpose : that we may daily conquer the pride of our hearts , and walke humbly before god , let vs take with vs the vse of the law . i cannot maruaile at the intolerable pride of these antinomists , and perfectists , because they neuer came to see their sinnes aright ; and this they doe not , because they reiect the law , the proper glasse of sins discouery . cap. 30. meanes of repentance in respect of god. 2 in regard of god , wee may many waies helpe forward our repentance , if we consider , first , his word ; secondly , his eye ; thirdly , his hand ; fourthly , his relation vnto vs. 1 gods word in the reuerend vse , is a notable meanes of repentance : for , first , the very knowledge of the word is a meanes in which god giueth repentance . 2. tim. 2.25 . instructing them , and waiting if god will giue repentance : and ignorance of the scripture is made by christ , a chiefe cause of error , both in opinion and life , math. 22 ▪ 29. wee must therefore labour by diligent hearing , and reading of the scripture , to come to know the word . the word reuealeth gods will concerning our repentance ; who now admonisheth euery one to come to repentance , acts 17. it sheweth repentance to be aboue our owne power , and reach ; and it is god that must giue repentance . it directeth vs to the meanes to attaine this gift , namely , prayer : we must goe to god to heale our nature , to change our disposition , to perfect his owne work . ier. 31.18 . conuert mee , o lord , and i shall be conuerted . 2 the seuerall parts of the word in their seuerall offices , excellently conduce to this worke : first , the law is an hammer to beat an hard heart to pieces : the very reading of it priuately , made iosiah's heart to melt , 2. king. 22.10 . and much more when it is publikely preached and applied by gods ministers . this was the ministry that pricked their hearts to conuersion , acts 2. this is that whereby the heart is awakened , as peters was by the cocke crowing . the reading of the law , and threats of it , wrought a generall reformation and separation of israel , from all that were mixed among them , neh. 13.5 . 2 the gospell propoundeth christ a good shepheard , laying downe his life for his sheepe : & intreateth the sinner in the name of iesus christ , to returne , and repent , and liue ; with many promises of mercy and grace vpon their returne : that if any cords of loue can draw vs , wee want them not . to the furtherance of our repentance therefore , we must doe two things concerning the word : 1 mingle the whole word with faith , else it will be vnprofitable ; beleeue it , credit it , without cauils , or questions to auoid it ; subscribe to the holinesse and goodnesse of it , as a good heart doth , though it speake vnpleasing things to it . ah●b will now say the word of god is not good : michaiah neuer prophesieth good . but hezekiah will say the word of god is good , in the most sharpe threatnings of it : as a good natured child wil bow at an angry word of his father . 2 keepe the word fast to vs , that it may keep vs. dauid hid the word in his heart , that he might not sinne . this is the sword of the spirit , of daily vse in this warfare against sinne ; and wee must buckle it vnto vs. 2 consider gods eye is euer vpon thee , and all things are naked vnto him , with whom wee deale , heb. 4.13 . would a fellon cut a purse , if hee thought the iudge saw him ? moses knowing that an egyptian saw him slay an egyptian , feared , and fled , exod. 2.14 . should not we feare , and flee those sinnes , which wee know god knoweth , and hath to lay to our charge ? a theefe neuer so stout , if taken in the manner , will runne away afraid : but we are bold offendors , who though we cannot sinne , but bee taken in the manner , yet will stand it out . what a folly is it not to shame at our sins , which gods eye is vpon ; while wee should shame to commit them if a childe of fiue yeeres old stood by ? were not that an vngracious childe , that durst commit folly , and fornication , not onely in her fathers house , but before his face : so is our sinne 3 consider gods hand ; first , of mercy ; secondly , of iustice , and both are powerfull meanes to leade into repentance . 1 obserue his hand of mercy , 1 in spirituall motions , 2 in temporal excitements . 1 when the spirit rappeth by any of his motions , open vnto him : quench not this spirit , grieue him not , send him not away in displeasure . now is an heauenly helpe offered of thy good , worke now with god ; cherish any good motion , let not the world , or corruption , or delay , dead it ; but thankefully apprehend the opportunity : if that be slipped , thou art not sure of another . 2 for temporall excitements , looke vpon , first , gods patience , how long he hath suffered thee , giuing thee space of repentance , waiting for thy returne : this should hasten repentance , rom. 2.5 . set god before thee as a louing father dealing with an vngracious childe , often admonishing , sometimes correcting , often conniuing , neuer dealing extreamely , loth to loose him , and cast him off . 2 consider gods bountifulnesse vnto thee : he neuer ceaseth to supply thy wants , but hath bountifully prouided , and heaped vp fatherly kindnesse on thy head , and all to draw thee , were it possible . the apostle ioyneth both these motiues together , rom. 2.5 . despisest thou the bountifulnesse of god , his patience and long suffering , not knowing that they should leade thee to repentance ? the bounty of iosephs master , kept ioseph from sinning against him ; and the prodigall returning , mourned that he had runne from a kinde father . is there not mercy with the lord , that hee may be feared ? obiect . god forbeareth mee , saith the sinner , and therefore i may , and will sinne . answ. gods forbearance , argueth his goodnesse , not mans innocency : it is the exercise of his mercy , not the abolishing of his iustice : and it is made the note of a wicked man , not to repent , when mercy is shewed to him , isay. 26. 2 consider his hand of iustice ; marke and lay vp the stroakes of gods hand , sensible and insensible , in soule & body , on thy selfe and on others : amend by them , and feare him the more . 1 make vse of corrections on thy selfe : heare the rod. the not regarding of warnings , causeth god to giue ouer such a party , as the physitian doth a desperate patient . isay. 1.5 . why should i smite you any more , seeing yee fall backe more and more ? 2 sleight not the corrections inflicted on others , whether nearer or more remote . when god commeth neare thee in thy friend , family , say god warneth thee to repent : the sinne of belshazer , dan. 5.22 . was when hee knew all those things , that came on his father nabuchadnezar , yet he humbled not his heart . a fearefull thing it is , not to profit by example . hee that will not take example , shall make an example . 3 consider the iudgements recorded in scripture , past , present , and to come . 1 those that are past in former ages ; the angels that sinned , the old world , these on whom the tower of siloam fell ; and all the writs of execution recorded in the scripture ; and say of them , as 1. cor. 10.11 . all these are examples to vs , all our monitors , all of them so many sumners , so many sermons to perswade vs to repentance . 2 consider the examples of gods iustice in our owne age ; so many , and remarkeable , as neuer more ; vpon blasphemers , drunkards , adulterers , and enemies of grace . a man might make as large a volume , as that in the fifth of zachary , written within and without , with examples of such , as into whose houses and hearts the curse is come . let the fight of the angell with a drawn sword , ( which made balaams asse to feare ) make vs feare and tremble . 3 consider the dreadfull iudgement to come , the day of which shall be as an ouen , and all impenitent persons as stubble before this terrible burning . acts 17.30 . he admonisheth all men to repent , because hee hath appointed a day wherein to iudge the world . when heathenish felix heard of the iudgement to come , he trembled : happy were it for christians , who repeat it as an article of faith , that they did so . wee will end this point with that exhortation , 2. pet. 3.14 . considering these terrours of the lord , what manner of men ought wee to be ? &c. 4 consider in god our relation , which will be a meanes to further our repentance . 1 looke vpon him , as our lord , and our selues as seruants : as a lord he hath hyred vs into his seruice , and hath freed vs from the seruice of all other creatures , that we should onely serue himselfe : but alas , who can serue him according to his holinesse and greatnesse ? and when we haue done all that we can , how vnprofitable seruants are we ? we haue wasted our masters goods , and cannot shew our talents againe : and therfore we haue need to humble our selues in repentance , and pray with dauid , psal. 119.124 . deale with thy seruant according to thy mercy , and enter not into iudgement with thy seruants , o lord. a sorry seruant is he that can neither doe what is agreeable to his masters wi●l , nor yet be grieued for fayling in the euill he doth , or leauing vndone the good he should doe . 2 looke vpon him as our shepheard , & ourselues as sheep , but wandred from the fold . oh the misery of a lost sheepe ! it is without the flocke , and fold , without a certaine pasture , and food , without a keeper , or shepheard , without god and christ , without protection and safety , subiect to all annoyances , and becommeth a prey to all rauening beasts , neuer able of it selfe to returne . and this is the state of euery man , and no man can reckon vp the errours and wandrings of his life . all this should helpe vs to returne to the shepheard of our soules , 1. pet. 2.10 . to seek to him betimes , and pray him to seeke vs , as dauid psal. 119.10 . 3 looke vpon him as our father , and our selues as his sons and children . a father that hath giuen his deare sonne to death for vs ; the dearest thing and price , that was in heauen or earth . a father that hath reserued for vs an inheritance immortall and vndefiled among the saints in light . is not this a strong inducement to loath and leaue sinne ? will not the loue of a father , make thee hate sin the more ? can any stripes worke so powerfully vpon an ingenuous nature , as to see his louing father offended ? a poore mans sonne , who cannot be much hurt , or helped by his father , will be grieued that hee hath iustly offended his father ▪ awaken thy selfe to repentance , and say to thy soule , as moses to israel , deut. 32.2 . doe you so reward the lord , o foolish people ? is not hee thy father that bought thee , that made thee , and proportioned thee ? what else gaue hope to the prodigall to returne , but the sight of loue lurking in his father ? and therefore resolued , i will returne to my father . cap. 31. meanes of repentance , in respect of iesus christ. 3 a third sort of meanes to helpe forward our repentance , is to looke vpon iesus christ. zach. 12.10 . they shall looke on him whom they haue pierced , and mourne . the effect of beholding christ , whom by their sinnes they haue crucified , is great sorrow for sinne : and indeed among them all , there is no meanes so auaileable to the working of the heart , to due and deepe sorrow for sinne , as the serious consideration of christs death and passion . if we consider the person who suffered ; the eternall sonne of god ; the beloued sonne in the bosome of the father ; the most innocent lambe of god. the things hee suffered : that this person was so abased , and plagued , with the curse of the law , the wrath of his father , shame , sorrowes , of first and second death ; such hard and heauie things as would haue crushed all men and angels . and for whom hee suffred all this , euen for our sins in speciall , while we were yet vngodly , sinners , enemies , the iust suffred for the vniust : hee was cursed , that we might be blessed , wounded , that wee might bee healed , hee endured torments of hell , that we might partake of heauenly ioyes . oh then , shall this chiefe of ten thousand , the worthiest of men and angels , bee murthered , not by the treachery of others , but by thy hands , thy sins , for which else thou hadst beene euerlastingly damned ? and doth not this wound thy heart ? shall the earth tremble at this ; and shall not our hearts feare ? shal the sun be darkned , and the heauens couered with mourning ; and shall not wee mourne , and be ashamed to show our heads ? shal the stones rend asunder , & earth tremble , and all senslesse creatures suffer at the suffring of the lord of glorie , at the death of the lord of life ; and shal not our stony hearts bee rent with sorrow , who were the occasion of so execrable a passion , to so honourable a person ? surely , if there be a drop of spiritual life & grace in vs , we must needs loathe those sins of ours , that brought such woful miserie on the son of god : and it will make our hearts bleed , as a man would do at the sight of a knife or instrument , whereby ( vnawares ) he had slaine his childe , wife , or dearest friend in the world . thus the gospell sheweth the hainousnesse of sinne aboue all the curses of the law. wouldst thou see the execration of sinne ? see it not in the dreadful curse of the law , but in the blood of the gospell . the most ougly visage of sin , is not in the death of the world of sinners : but in the death of the son of god , no sinner . the most dreadful spectacle of gods wrath that euer was . and although the menaces of the law prepare the sinner to repentance , yet it is the sight of sinne in the gospel , both in the transcendence of the remedie , and infinitenesse of christs suffrings , that sheweth the true face of sin , and indeed worketh repentance . the faith of the gospel , is that internall meanes that turneth a man round about , and causeth him to s●t his face vpon god , and iesus christ , and leaue his sins , acts 15.9 . this putteth a difference between vs and others , who are yet in their sins . cap. 32. meanes of repentance in regard of ones selfe . 3. in thy selfe , for the helping forward of repentance , keep a continuall audit , and take account of thy selfe and estate . a speciall way and meanes to bring the prodigall back to repentance , was , that he returned and came into himselfe : and dauid , psal. 119.59 . i considered my waies , and turned my feet . to which purpose for further direction , consider in thy selfe foure things : 1. take notice of thy heart , and disposition of it , in the desires and affections of it ; both in what they haue beene , and what they ought to be . 1. consider how thou hast loued thy sins , what a deale of poison , and hatred thou hast had of grace ; how thou hast beene wedded to the lusts of the flesh , how hand-fasted to the world , how earnest thou hast bin in prosecuting the profits of this life , with vtter neglect of better things ; and then how necessary it is to clear out this self loue , and loue of sin , to make roome for better . 2. consider which will bee the principall desire of a repentant heart : as namely , 1. to bee rid of sin . rom. 7. o miserable man , &c. neuer was a prisoner so weary of his bolts , nor a sickeman of his paine , as the penitent of his sin . 2. to please god in all the waies of his commandements . psal. 119.5 . oh that my waies were directed , &c. 3. to be in nearest fellowship with god in christ. cant. 1.3 . draw me , and we will run . oh when shal i come into thy sight ? and these desires will be insatiable , till the soule get a presence , sight , and comfortable hold of god : for neuer can a good heart be delighted but in seeking most excellent things , with most excellent affections . 2. to further thy repentance , recount thy life , actions , and course , what it is , what it ought to be . neuer man considered his waies aright ; but found something to be redressed . as 1. if hee behold the infinite euils of his whole life committed against god , and his law , & light of his grace . 2. the innumerable good duties omitted , for which he hath had calling and opportunity . 3. the good thing done , but failed in all , both in the manner , end. oh what a measure of sorrow , will this set to a carefull heart , to see it selfe so far from answering his horrible sins , that he cannot answer one of a thousand of his best actions through his life . all this showeth the need of mercie answerable to so wofull miserie . 3. consider seriously the checks of thy owne conscience . thou mayst contemne the checks of men : but neuer reiect the checks of thy conscience . for conscience keepeth court in the soule at all times , there is a continuall tearme : it hath a power to examine , witnesse , and sentence at any time . and this sentence admitteth no delay , no delusion , no appeale . if thou feelest the priuie nips of conscience , listen to so neer and wholesome a rebuker , lest it grow to a seared conscience , and god in iustice discharge it of the office it holdeth in the soule vnder him , when he seeth it vnregarded . but doe thus : 1. when thy conscience checketh thee , blesse god for a waking conscience : which will onely checke great ones , whom none else may ; and for things which none else can . 2. when conscience accuseth thee , and , as the clarke of the lords crown office , readeth a bill of inditement against thee , take his office on thy selfe , plead guilty , accuse thy selfe too . the way not to be iudged of the lord , is to iudge our selues before the lord. 3. if conscience go on to prick thy heart , and fetch blood of thy soule , now feele the smart , apply the blood of christ to stay the smart , and bleeding of it . this is the chiefe labour of repentance . 4. to further thy repentance , remember thy latter end , the shortnesse of thy life , the approach of thy death , and the terror of the day of iudgement . this numbring of our daies is a meanes to apply our hearts to wisedome , psal. 90 12. but therfore is mens iniquitie in their skirts , because they remember not their latter end , lam. 1.9 . cap. 33. meanes of repentance concerning others . 4. meanes of repentance in respect of others . 1. if a good man be cast amongst good men , he wil quicken himselfe to repentance and reformation . 1. by humble submission of minde hee yeeldeth to all godly admonitions , of good men ; and blesseth god with dauid for their rebukes . an impenitent person beareth such affection to his sins , that he disaffecteth him that reproueth him : but this man , contrary , is a stone in the lords temple , and is willing to be hewed and polished ; and , as a man knowing himselfe out of the way , is willing to be set in againe by any , euen the meanest that knoweth it better than he . 2. by imitating their godly example , which is a great incitation to goodnesse . whence christians are called lights , shining in the darknesse of the world , holding forth the word of life ; whose light must shine , that others seeing it may glorifie god. and god putteth good examples to good vse in the world , not onely to conuince the aduersary , but sometimes to win the disobedient , and to gaine a testimony in their consciences to the truth ; yea , & to prouoke others to an holy emulation , to get share in the same grace . 2 if good men be cast among enemies of god , and grace , yet they will bee furthering themselues , in their way of repentance : they will take knowledge of the reproches of their enemies , by whom they may heare their sinne sooner , and plainer told them , than by friends ; although neither in a good manner , nor to a good end . 1 but this will helpe to humble a good man : let shemei alone ( saith dauid ) i haue deserued it , 2. sam. 16. and no sooner shall a wicked man accuse a saint , but he with an heauy heart will accuse himselfe before the lord. nothing is more ordinary , than for wicked men to scandalize godly ones : they are hypocrites , proud , couetous , and what not ? and when they heare this , they can goe to the lord , and complaine of themselues , that they are so indeed , and can rifle themselues , and be more vile in themselues , than the others tearmes can make them . they can inroll themselues , as paul , before the lord , the chiefe of all sinners . but all this while when they intend to wound them , they helpe to heale their wound , and make them humbly seeke to the physitian . augustine hearing the donatists reuiling him for the former wickednesse of his youth , made this answer : the more you blame my disease , i will so much the more admire my physitian . and beza to one obiecting against him the wantonnesse of his youth , and wit in his poems : answered , iste homo inuidet mihi gratiam christi . cap. 34. markes and signes of repentance , and first in respect of sinne to be repented . 4 ▪ now followeth the fourth generall , concerning the signes & markes of a man truely penitent : for this grace will shew it selfe , what way soeuer a man turne himselfe ; whether he looke vpon , first , his sinne repented : or , secondly , god offended : or , thirdly , himselfe : or , fourthly , vpon others : it wil be working euery way . 1 in respect of sinne , a man truely penitent , will discouer himselfe by those properties and practises . 1 he remembreth his sinnes , though they be remitted , and that with shame and sorrow . ezek 16.60 . i will establish my couenant with thee : then shalt thou remember thy sinnes , and be ashamed of thy waies ; nor neuer open thy mouth any more , namely , in iustification of thy self , when i am pacified towards thee for all thou hast done ; vers . 62.63 . so as when god is pacified , yet the humble heart is ashamed . this is one clause of the new couenant . ezek. 36.26 . a new heart will i giue you , and a new spirit i will put into you . vers . 31. then shall you remember your owne wickednesse , and your deedes , which were not good , and iudge your selues worthy to be destroyed for your sinnes : therefore shal the house of israel be ashamed and confounded for your owne waies , vers . 31. 2 this remembrance of former sinnes , though pardoned , preserueth and bloweth vp the embers , and keepeth aliue godly sorrow in the soule . zach. 12.10 . the looking on him whom wee haue pierced , exciteth all that haue receiued the spirit of grace and compassion , to mourne for him , as their first borne . peter remembring what himselfe had done , and his master had said , went out , and wept bitterly . hereby our repentance is renewed daily , and the wound made bleed afresh . 3 as it is our happinesse that god once pardoning our sinnes , forgetteth them , and neuer remembreth them more : so it is a signe , and way of our happinesse , that our selues forget them not , but hold them before the eye of our mindes , to containe vs in constant humiliation for them . 2 he will aggrauate his sin , when he beholdeth it : hee will excuse none , extenuate none ; he will not mince , nor hide any , as adam : nor cast it off himselfe vpon others shoulders , as saul ▪ the people did it : but he weigheth his sinnes in a true ballance , which hath shewed none of them to be light : he will put in so many weights , as to bring him to a iust humiliation . if his sins be of a bloudy dye , his heart shall bleed with godly sorrow . if they haue beene sinnes of knowledge , and after illumination , or after admonition , or with vehemence , or repetition , or in hatefull manner , with cursing and swearing , as peters was : oh this will bring backe bitter sorrow , brinish teares ; here is cause to weepe bitterly . if his sins haue beene old sins , as old sores , and festers , long continued in , and liued in till the eleuenth or twelfth houre ; the longer and more painefull will be the cure : the more willing will hee be to open them , and content to haue them handled . if they haue beene committed in foule circumstances ; as to haue beene drunke , or disordered on the sabbaoth day : to be rude , or irreligiously disposed in the church , vnder the eye of god : to run ryot against good counsell , against the directions of the word , and motions of the spirit : the fouler the sinne , the deeper will be the sorrow . but if they haue beene after repentance , vowes , promises , after fasting , prayer , now the weight increaseth marueilously vpon the soule . a good heart will hardly thinke any repentance enough for such sinne . farre from true repentance , is that false heart that is more ashamed to confesse sin , than to commit it : and in confession , doth it in the grosse and lumpe , with excuses and extenuations ; and in making shew of sorrow , is as a cloud without raine , soone blowne ouer : he hath neuer a teare of godly sorrow for foulest sinnes , or if any , too soone dryed away . he that can plead for his sin , and defend bad actions , with faire pretences , as saul saueth the fat against the commandement , for sacrifice : that can rob god and his ministers of their right , pretending a reach of wisedome , or publike care beyond all others : that can plead for their vsury , a practise of charity ; as doing as they would be done to : their iniustice and false arts in trading , because they doe as others doe , and else they cannot liue : or their non-residency , because of their charge , or a way to preferment : all these , and all others that hold vp bucklers for their sins , neuer yet knew what repentance meant . in a word , he that can please himselfe in the remembrance of his sinne , that can glory how he hath ouer-reached his brother , which is ordinary in trading : that can reioyce in the pleasure or profit gotten by sinne , is farre from repentance . a good heart , the more pleasing or profitable any sinne hath beene , wil lament so much the more . 3 he hateth and shunneth all sinne euery where . this indignation and bitter hatred against sinne , is made a fruit and note of true repentance , 2. cor. 7.11 . can. 5.4 . see how the church rated her selfe for her folly , and vnkindnesse against christ : and no maruaile . for , 1 if we look at god , he hateth all sin with a deadly hatred ; and all that loue the lord , must hate all that is euill : and the more a man conceiueth god his friend , the lesse friendly can he be to his sin : and the more fauour a man expecteth from god , the lesse can he fauour any sin . 2. if hee looke at his sin , he seeth it a serpent , and hateth it , though the sting be gone , by a spirituall and gracious antipathy . and now the league being broken , he will neuer be friends any more with it : but in anger , as ephraim to his idols , say , get thee hence , what baue i more to do with you ? 3. if he looke on sinne in the euills it hath formerly wrapped him in , he cannot but shunne , feare , and fly it . a burnt childe dreadeth the fire . a man once stung with an adder , will fly from all serpents : a man that hath felt the paines of broken bones by his fals , will feare to fall , and looke better to his feet . an impenitent person may forbeare to sweare : but a true conuert feareth an oath , eccles. 9 so he feareth to breake the sabbath , is affraid of couetousnes , worldlinesse , drunkennesse , profanenesse , and other sins : and this not in respect of his owne skin only ; but in respect of god , now reconciled vnto him . euen as a deare wife feareth to offend her louing husband , to whom she was lately married . 4. hee resisteth and holdeth fight against all sin ; euen those that he cannot conquer , he combateth against . as iacob said of the people of the ●and after the slaughter of the sich●mites , now will they hate vs , and therfore will raise their powers against vs to destroy vs : euen so a godly heart hating sin , will rayse all his power against it , to destroy the whole bodie of sin , & wil reuenge vpon it as his capitall enemie . a subiect that hath taken vp armes against his prince and countrey , and gone out in rebellion with rebels and traytors , if once hee come to see his offence on the one side , and the princes clemencie on the other , pardoning his offence , and sauing his life , cannot chuse but hold himselfe extraordinarily bound to resist all such rebels , euen while he liueth . this is the case of euery christian , who hauing run with his rebellious lusts , fighting against the crown and dignitie of iesus christ ; but now graciously pardoned , cannot but stand stoutly against them . and this cannot be other ; but where flesh is , and spirit , the spirit will bee lusting against the flesh . wheresoeuer these twins are conceaued , this iacob and esau will struggle in the wombe , and rebecca shall feele the striuing within her : whereas the barren and fruitlesse wombe , which neuer receiued the seed of god , feeleth no such strugling . 5. hee relinquisheth his sin in true endeauour , and neuer returneth to it any more : for true repentance is neuer repented of . when christ commanded the deuill out of the man , he said , come out , and go into him no more : and the same power he putteth forth in commanding out these legions of lusts and deuils , lurking in our thickets ; once cast out , they come in no more to rule and raigne , the same word casteth and keepeth them out . 2. in euery true repentance is a clearing ones selfe , 2. cor. 7. and with all true humiliation goeth reformation : for repentance is not a vow , and purpose for hereafter only ; but a present act and endeauour . 3. in euery one that must find mercy , there must go with confession forsaking of sin . neither can a penitent man say , i was a lyar , swearer , drunkard , and so am still : for though sin be still in him , he is not in sinne : and though flesh be in him , he is not in the flesh . so as howsoeuer he that hath confessed his sin once , and againe , but continueth in it , may thinke himselfe well eased ; yet is it no otherwise than when a drunkard hath eased himselfe by casting , that he may drinke more . you shall heare a swearer take himselfe in his sinne , and say , god forgiue me , now i sweare : and yet swear as fast still as his tongue can turn out oathes . others forced to a kinde of repentance , passe many promises , and vowes , and confessions are made : but after returne as a swine to the wallowing , and an horse to the smell of his dung . here was no repentance , but a forced hypocrisie . 6. in all this worke of repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin . 1. in that he setteth himselfe against sinne vniuersally : 2. sincerely . 1. hee is set by grace against all sin , because all is contrary to grace , as 1. his own sins . as paul , rom. 7. i hate that which i doe : as a man feareth and slieth most the danger that is nearest him . and of these , 1. his smallest sins . dauid the cutting off sauls lap : he thinketh none of them gnats , or mites , which gods law taketh order against ; for which either christ must dye or himselfe eternally . the wicked man can startle at great and outragious euils , murther , adulterie , drunkennes : but the godly repent of those which the world count no sins , as , vnprofitablenes vnder the ministerie of the word , profanation of the sabbath , petty oaths , rash anger . and whereas the wicked man thinketh is thoughts free : the weakest christian repenting , repeateth the wandrings , and disorder of his very thoughts . 2. his own most secret sins : knowing that none are secret in respect of god , with whom he hath to deale ; and that the more familiar any sin is , it is so much the more dangerous . 3. his fat , profitable , delightfull , and most necessary sins : he spareth no agag , no f●tlings , 〈◊〉 cutteth off hands , plucketh 〈◊〉 eyes , that is , lusts , which 〈◊〉 as neare and necessary . zacheus casteth away his most gainefull sins presently . 2. because true hatred is of kindes , and true zeale is as fire which will fasten on any fewell that commeth in the way of it : therefore a true penitent hateth and resisteth other mens sins . if he can hee will hinder them , if he cannot do that , he can and wil grieue and mourn for them . so dauids eyes gusht out with riuers of teares , because men kept not the word . ieremie wished his head a fountaine of teares : and lots righteous soule was vexed , to heare and see the vncleane conuersation of the sodomites . but wicked men are so far from repenting for other mens sins , that they cannot repent their owne . 2. he dealeth against all sin sincerely ; as hypocrites cannot : which appeareth thus . 1. a godly man reneweth his repentance often . but when , daily ? in the time of his peace , when all things go well with with him , when the world laugheth on him , and at him for it . the hypocrite neuer or seldome thinketh on repentance , but when gods hand is vpon him : when he is bound on his bed , and can intend no other businesse , then call for the minister , whom in all his health and life he wronged and scorned . thus the hypocrites howle on their beds ( saith hosea ) but were his grace true , he would haue done it in prosperitie . 2. godly men going seriously about the worke , repent of particular sins . dauid cryeth out of blood : peter of his deniall : paul sayth , i was , &c. but hypocrits repent in the grosse and lumpe , and would faine deceiue god and themselues , by hiding themselues in generals : god be mercifull vnto vs , we are all sinners , and cannot be saints . i haue bin deceiued as others haue been : yet i am not the greatest sinner . and thus slubbereth ouer the businesse . 3. true repentance will easily passe by an offence against himselfe : but not easily passe ouer a sin against god. moses in his owne cause the meekest of men , in gods cause the most fiery and zealous . but an hypocrite can earnestly hate , and reuenge an iniurie to him : but , in iniurie and wrong to god , can be calme enough : because gods name & glory is nothing so deare to him as his own . 4. the sinceritie of godly repentance will euer appeare in the healing of that errour , dan 4.24 . and vndoing what is ill done . it will neuer be without restitution of that which is wickedly gotten , or wrongfully held from the right owner . sound repentance will goe through stitch with restitution . hast thou gotten so many hundreths by swearing , lying , breaking the sabbaoth ? hast thou gotten so many thousands by cruelty , and vsury ? hast thou gotten so many pounds by robbing god and his minister , by vniust and malitious detaining gods part ? wilt thou , or darest thou goe on , and not thinke of repentance ? or dost thou thinke of repentance , and not of restitution ? here is no healing of the error ; the wound in thy soule bleedeth fresh , and , without timely repentance , will doe so vnto death . 5 the sincerity of true repentance appeareth in the godly , in the speedy and seasonable apprehension of the offers of grace in the meanes . psal. 119. i made hast and delaied not . worldly men are for fastening on the world : there are their affections , desires , indeauours : the world hath ingrossed their thoughts , time ; and the more water goeth through one pipe , the lesse goeth into another : but , as ready to breake , they deale in heauenly things ; put off , and are taking order for three , or sixe moneths , and then proue as insufficient and insoluent as before . ambrose saith , if i would offer thee gold to day , thou wouldest not say , i will come to morrow : but god offereth grace ; thou canst finde no time to take it . cap. 35. markes of repentance , in respect god. 2 the soule truely penitent , looking towards god , will bewray it selfe in the constant expression of three most gracious affections , mixt & wreathed together : all which waite inseparably on sound repentance , as light and heat on fire ; both which necessarily argue the presence of fire . the first is loue of god ; the second , feare of god ; the third , desire or prayer . the first is a vehement and feruent loue of god , vnto which he findeth himselfe bound in many strong obligations : as , when he considereth how many sins are forgiuen him , he cannot chuse but loue much : and that his reconciliation is made by the death of iesus christ , the sonne of gods loue ; through whom , as a conduit pipe , all grace floweth into him : here is the strongest attractiue , and load-stone of loue , that euer was . if great benefits and gifts , bee great binders , what is the greatest gift of all , the giuing of his sonne to be a surety , and satisfaction for sinne ? 2 when he considereth that the lord should chuse him , so vile a creature , to such grace of life , not onely remouing infinite euils , but in conferring so many mercies , as are beyond all his thoughts : not onely redeeming him by his sonne , but gouerning him by his spirit , teaching him by his word , and lading him with blessings daily : and this he should doe to him , passing by so many millions of men yet in their sins , euery one as good in their nature as he : that hee should make his habitation in goshen light , when all egypt sitteth in darkenesse : that his fleece alone , as gideons , should bee watered with the dew of blessing , and so many earthly men round about him dry and destitute of grace ; oh what a vehement loue will all this raise in the heart of a conuerted man ? 3 when he considereth how the lord hath heard his prayer in his tribulation , and answered him both in giuing , and forgiuing , and turned his sorrowfull seed time , into a full haruest of ioy : deliuered his eyes from teares , his soule from death , his feet from falling ; filled his soule with consolations of god , peace of heart , and ioy of the holy ghost , vnspeakable and glorious : oh how will this , as bellowes , blow vp a bright flame of holy and feruent loue vnto god for his goodnesse ? psal. 116.1 . this heart will not suffer such blessings to raine as vpon the sands which are vnfruitfull , but will be deuising how to returne loue for loue : and in this returne , nothing shall be thought too good for god. as he hath receiued gods best blessings , so he will returne of the best : as hee hath receiued liberally from god , he will returne liberally vnto god , 2. sam. 24. dauid will not offer to the lord , of that which cost him nothing . israel deliuered from sea , will offer their eare rings & iewels to the tabernacle , exod 30. the worldling , as a beast , drinketh of the brooke , thinketh not of the spring ; but the conuert , drinking of these sweet waters of consolations , riseth vp to the wel-spring and head of them with loue , and praises . the second holy affection toward god , is a child-like feare and awe of god. i say childe-like , because it is twisted with loue , and issueth from it . hee seeth , 1 how contrary he hath beene to the pure and holy nature of god : how contrary to his image and grace : how contrary in his will to the righteous will and pleasure of god. fire and water , light and darkenesse , were not more contrary : nay , he findeth still a restance in himselfe , a rebellion , a law of members relucting against the law of his minde , and hath great reason to feare his own impotency , and inclination to be led aside by the slyenesse and deceitfulnesse of sinne . 2 he seeth more need of gods fauour , than life it selfe ; and how hardly , but happily , he hath attained it : and now no maruell if his chief care be to retaine it . he feareth now to forfeit or cloud the beames of this happy sunne . psal. 89. he resolueth against whatsoeuer may offend god , might he gaine a world by it . ioseph might haue gained fauour , pleasure , wealth , by yeelding to his mistresse ; but can i , saith he , doe this and sin against god ? the third affection towards god , is desire , and breathing out continuall and strong cryes for grace against corruption ; for the lord giueth not onely grace asked , but grace to aske . a man truely conuerted , retaineth still godly sorrow , and continuall prickings of heart ; as holy paul was euer complaining of himselfe after his calling , for former sins , and present corruptions ; and hereby discerneth that the greatest happinesse , standeth in pardon of sinne ; and that in this world it can neuer get farre enough into this happinesse ; it can neuer get sense and assurance enough of the pardon of sinne , and therefore cryeth importunately after the sense of the ioy of his saluation , psal. 51. 2 he seeth the deepe dye of his sins , and how hardly he parteth with his spots , and so groweth instant , almost endlesse , in his petitions and repetitions , that god would stil wash him , cleanse him , purge him with isope , and make him whiter than snow : he knoweth none in heauen or earth , is able to purge him , but god alone . this fountain is neither arbanah , nor pharphar , riuers of damascus , nor iordan , nor out of any other cisterne , than the fountaine of liuing water : for as creation belongeth onely to god , so doth redemption , iustification , and remission of sins , and sanctification by the bloud of christ , and spirit of god. 3 he seeth the strong sinewes of sinne yet in himselfe , & what an heart of oake it hath within him : how little he profiteth by his stri●e against it : how sinne repented , returneth , and recoyleth vpon him , as the vncleane spirit cast out , returneth againe . and hence is he earnest in daily prayer , for daily strength , for that spirit of grace , and strength to take his part , that he may find the power of sinne shaken and weakened in him , and hee carry victory against them : thus in sense of smart , steynes , strength of sinne , neuer did a starued beggar more importunately desire reliefe , nor a condemned man , a pardon , than hee doth further sense of mercy , grace , & strength , and is restlesse till he haue gotten them in good measure . cap. 36. signes of repentance , in respect of others . 3 the signes of true repentance in respect of others . 1 a man truely humbled will esteeme of others , better than of himselfe , phil. 2.3 . for , 1. his minde is cleared to see his owne euils greater than all mens else : so paul esteemeth himselfe the chiefe of all sinners . 2 his heart is smitten and humbled , and so deiected in himselfe , as that he thinketh himselfe too meane for any ranke , or place with god , or good men . the returned prodigall comming to himselfe , confessed hee is not worthy to be set amongst the meanest seruants in his fathers house : whereas a proud man , that neuer saw himselfe , is so farre from casting down himselfe , that hee thinketh euery place too meane for him ; that euery mans sheafe must bow to his : he thanketh god , as the pharisee , he is not as others , nor so bad as the publican . obiect . but sound grace is not blinde ; it is able to spye a difference betweene himselfe , and a gracelesse man. it knoweth that a small measure of grace is of much worth before god : whereas a gracelesse man is little worth . answ. as by light wee see light ; so by grace , the light of grace ; which sheweth vs , that grace is not giuen vs , to lift vp our selues aboue others , but to humble vs in the sense of our imperfections , in the sight of our own grace . true grace causeth vs to glorifie god by them , and for them , but by no meanes to glory in them . obiect . but i know many great euils in others , which i praise god , i finde not in my selfe : i know others farre inferiour in knowledge , wisedome , watchfulnesse vnto my selfe : may i for humility , preiudice the truth ? may i giue false testimony , or iudge vnrighteously to preferre a wicked person before my selfe ? answ. 1. charity reioyceth in the truth : therefore the apostle commanding to iudge better of euery man than our selues , must be vnderstood with limitation : first , he writeth of men conuerted , called before , saints and brethren . a man called , may with prayse to god iudge his owne estate better before god , than him that he knoweth is not yet called : but of brethren and conuerts , thou maist not preferre thy state before god , aboue any of them . obiect . but i see many euils , and faults in him . answ. 1. seest thou none in thy selfe ? 2 thou seest his outside , not what he is within towards god : but thou seest thine owne inside , and that none called , can bee worse or so bad as thy selfe , if all were knowne . 3 grace will teach thee to see euils in thy brother , to couer them , to cure them if thou canst , and humble thy selfe for them . 2 the apostle speaketh not of gifts , or qualities bestowed on men , but of mens persons ; not before men , but before god. a man may in true iudgement esteeme his owne gifts , being so , better thā an others . the apostle said not , ●et euery man esteeme anothers gifts better , but another mans person . and a man may esteeme his person , better than another mans place among men , but not before god. he may esteeme his owne person better . 3 a man may in some particular action , hold himselfe more iust , and innocent than another , before god and man , as dauid was more innocent than saul in that particular : but if dauid had esteemed saul a better man before god , than himselfe , i suppose he had not sinned , but walked according to charity , which hopeth all , and construeth all the best . obiect . he had been deceiued . answ. falli quidem posse , peccari non posse ; he doth what he is commanded , and sinneth not , where he goeth not against certaine kinds . 2 he is soft and gentle vnto others : this grace putteth off fiercenesse and fury , maketh the lyon and lambe dwell together , isay. 11.6 . hee seeketh to restore him that is fallen , by the spirit of meeknesse , considering himselfe , gal. 6. he considereth , first , how himselfe was once carnall , and sold vnder sinne : secondly , how long it was , and with what adoe he was drawne out of sinne : thirdly , what a while he was a babe in christ , weake , foolish , childish : fourthly , how often he hath fallen since in temptation : fifthly , how subiect he is to fall , how hardly he standeth , what weakenesse still breaketh out ; this maketh him meeke , and soft to other weaklings and offenders . thus the grace of christ affecteth the christian , as christ himselfe , who had experience of temptation , to haue a fellow-feeling of infirmity , in such as are tempted . 3 the faults he espyeth in others , he will condemne in himselfe ; if not in the act and habit , which grace preserueth him from , yet in the seeds and inclination : or he will fall vpon some worse thing in himselfe , which in his owne sense shall cast him farre below them . master bradford seldome saw any man fall into sinne , or misery , but vsed to say , lord be mercifull . a good heart hath so much to doe at home , as it is not at leisure , or list so much to iudge , or condemne others , as himselfe . 4 he will doe his best to draw others out of sinne . hos. 6.1 . come , let vs returne vnto the lord. acts 26.29 . would god not thou onely , but all that heare me this day , were altogether as i am , excepting my bands . the theefe on the crosse in that straight time , bewrayed the soundnesse of repentance , by admonishing his fellow , railing on christ , to win him , fearest not thou , &c. 1 the commandement is generall . ezek. 18.4 . returne , and cause others to returne . 2 grace is as fire , spreading and catching . mal. 3.16 . then spake euery one that feared god to his neighbour , by admonitiō counsell . 3 the spirit of grace , and compassion will pull men out of the fire , iude 22. and draw them out of the danger . 4 well he knoweth how by his sinnes , and bad example , hee hath drawne others from god : and now will manifest repentance , by drawing others with himselfe vnto god. dost thou seeke by exhortation , aduice , admonition , perswasion , by the spirit of meekenesse to turne them right that are gone astray ? here is an argument , thou hast beene humbled for thy own sin , and misery : thou declarest thy repentance by thy care of other mens soules . but a carelesse disposition towards others ; thou troublest not thy selfe with sins of others , as not concerning thee , argueth a carelesse disposition within thy self . especially 1. the magistrate must reclaime or restraine euill doers ; preuent and hinder the sins of others , else lye vnder the guilt of others sins . 2. the minister must set himselfe to win soules , to saue others with himselfe . peter conuerted , must strengthen the brethren . the seruant must resemble christ , who not onely mourned ouer ierusalem , but warned ierusalem that their habitation should be desolate . 3. the master of a family must haue care to bring all the family to the knowledge of god , to reforme his house . iob 12.23 . he that putteth sin away in himself , putteth iniquitie from his tabernacle ; and will not abide to dwell , where sin dwelleth vnreformed . cap. 37. signes of repentance in respect of ones selfe . 4. the conuerted person will discouer the truth of his repentance in sundry practices concerning himselfe . 1. he iudgeth himselfe , and will set vp a throne of iudgement in his soule , and proceede iudicially and vnpartially against himselfe , as in ordinary forme of triall of malefactors . 1. the practice wee haue in the church , ezek. 36.31 . when the lord hath renewed his couenant with his people , and bestowed new hearts vpon them , and put his spirit within them , and deliuered them from their filthinesse ; then shall they remember their wicked wayes , & iudge themselues worthy to bee destroyed for their iniquities . 2. the fruit and vse of this selfe iudging , is , 1. to auoyde the lords iudging of vs. 1. cor. 11.31 . if wee would iudge our selues , &c. 2. to cleare the lord in iudging vs , whatsoeuer hee bring vpon vs for our sins . psal. 51.4 . that thou mayst bee cleare when thou iudgest . and wee conclude with the poore theefe , wee are righteously here . 3. the manner of processe in iudging himselfe , is in these things : 1. he will , as a iudge , arraign himselfe before gods iudgment seate , and summon himselfe before the great iudge , and , with noah , is strucke with a reuerent feare and trembling in sense of the iudgement , and yet this is by faith. 2. he will indite and accuse himselfe , hee will cast the first stone at himselfe , hee will , as a iudge on the bench , sift out and narrowly examine his sins in the most odious circumstances of them . this is the searching and fanning of our selues , and finding out what wee haue done . zeph. 2.1 . search your selues : search , oh nation not worthy to be beloued . but who must do it ? verse 3. seek the lord in this manner all the meeke of the earth , which haue wrought his iudgement . euen such as haue repented must thus search and fan themselues . & the church , lam. 3.40 . let vs try our waies , that is , lay our liues to gods law , sift the secret corners of our hearts ; as the marriners in the tempest would find out by lot , for whose sake the storme was . the church conuerted hath not done with the law : but maketh vse of it for further conuiction and humiliation . now where is the man that doth thus narrowly and vnpartially sift himselfe , as the kings attourney sifteth out and aggrauateth euery circumstance of the crime , and fact of the traytor at the bar , to make it as odious and hatefull as may bee ? wee may complaine as ieremie , no man smiteth vpon his thigh , no man saith , what haue i done ? many a man , like a desperate bankrupt , is affraid to looke on his reckonings , and goeth on till he be clapt vp in prison . 3. hee will confesse against himselfe , and plead guilty . this is the couenant , he that confesseth and forsaketh his sin , shall finde mercy , pro. 28.13 . the hardned heart , ier. 2.35 . saith , because i am guiltlesse , surely his wrath shall turne from me : but the answer is , behold , i will enter into iudgement with thee , because thou sayest , i haue not sinned . this is a speciall end why god maketh his own sicke in smiting them , yea , maketh their flesh to faile , and their bones to clatter in the skin , and draw them neare to the graue , and their life to the buryers , and then looketh on a man , and if he say , i haue sinned , and peruerted right , and it did not profit mee ; then will he deliuer his soule from the pit , and his life shall see the light , iob 32.27 . nay , not only a rebell yet vnconuerted , shal be brought to this : but dauid himselfe , by his broken bones , and drying vp his moisture , shall roare all day long vnder the heauy hand of god , so long as hee will keepe close his sin . he must resolue ●o confesse , and the lord will r●mit the iniquitie of his sin . 2. sam. 12.13 . now this confession is of speciall sins : it summeth not vp all in a word , nor is in the mouth only , but in the heart ; nor without faith apprehending mercy , nor without affection , but proceedeth out of hatred of sin , not without purpose of change and reformation . 4. he will read the sentence of death and condemnation against himselfe , and abhor himselfe in dust and ashes , as iob 42. he is now a dead man in law , condemned by the sentence of the law ; as a dead man the world hath cast him off , hee is no longer of the world . 5. hee pleadeth now for pardon , and seeketh for mercy , as a condemned person would sue for life : euen as benhadads seruants came with ropes about their necks , and most submissiuely sued for their liues . 2. he reneweth himselfe daily , and is changed into another man. 1. his person is changed : of a childe of hell and darknes , he is become a son of god , a son of the light ; of a sty and habitation of foule lusts and spirits , he is become the habitation of the liuing god , 2. cor. 6.16 . 2. his powers and parts are changed . for , 1. hee is renewed in the spirit of his minde , that now in the inner man he serueth the law of god , & holdeth strife against the law of the members . time was when hee regarded wickednesse in his heart , his wil was set vpon euil works : but now he knoweth , if hee should do so , god would not hear him , psal. 66.18 . in all the faculties of his soule there is an embracing of righteousnesse . 2. his outward members are now weapons of righteousnesse , ready seruants for grace . as his heart and will are bended towards god : so his tongue and hand are quicke instruments to expresse the grace that is within . 3. his motions and actions are happily changed : he reuerseth all that hitherto hee hath done : he condemneth for nought all that is done before grace : he pulleth downe all old ruines , and setteth vp a new frame vpon a new foundation , and leaueth not a stone vpon a stone that was before . and indeed there can be no lesse in true repentance , than a departure from euill , and an accesse vnto good . saul conuerted , will build vp as fast as euer hee plucked downe ; and preach as zealously as euer he persecuted . 4. a great and remarkeable change is in his whole estate and condition . the change of all other in nature most sensible , is , the change from life to death : the same is here from the life of sin , to the death of sin . and is not this sensible ? 2. what an happy and miraculous change is that , from death to life ? as in the raysing of lazarus ; and of our bodies at the last . such is this happy change of the first resurrection . my sonne was dead , saith the father of the prodigall , but is aliue . ephes. 2. yee that were dead in sins hath he quickned . blessed and happy are they that haue part in the first resurrection , reuel . 20.5 . that is , of soules , not of bodies , vnto grace , not vnto glorie . 3. what a remarkeable and blessed change is that after the resurrection , to ascend into heauen , and fit with iesus christ ? but such a change is here : for the beleeuer is not onely risen with christ , but ascended already , and sitteth now in heauenly places with him . we goe vp now after the lord in cogitation , and conuersation ; and by faith and hope , actually sit in our head in heauenly places : for looke what is the happy state of the head , is also the condition of the members ; and faith maketh things absent , to be present . oh then , neuer be at rest till thou findest this happy change in thee ; which is as euident as the shine of the sunne , to all eyes being awakened , so full of miracles , making the blind to see , the dumbe to speake , the deafe to heare , yea the dead to rise , to ascend and sit with christ. 3 he strengtheneth himselfe against the assaults of sinnes , and lusts for time to come . 1. ioh. 5.18 . he that is born of god , keepeth himselfe . 1. ioh. 3.3 . he that hath this hope , &c. 1 with watchfulnesse against sinne ; and here , first , he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable , and which haue bred him most smart . and 2 knowing that nemo diu tutus periculo proximus , he watcheth against occasions , meanes , and first motions to sin , to auoid them : sure he is that an assaulted city cannot long hold out , but by most carefull custody of their watch : and therefore though sometimes he may nod , & sleepe , yet his heart waketh , cant. 5.3 . 2 he strengtheneth himselfe with a diligent care to prosper in grace , and grow daily to perfection . phil. 3.12 . hee hath not yet attained , but striueth . to which end , 1 he listeneth heedfully to the silent and secret motions of the spirit , to cherish and foster them . 2 hee waiteth vpon the meanes and ministery , as mary sitteth downe at the feet of christ , with humility and constancy , as that gesture implyeth , and seeketh and apprehendeth all occasions of good . 3 he obserueth , and carefully vndertaketh good duties , to which he is directed , and indeauoureth to performe them in an holy manner , with cheerefulnesse and wisedome , and to a good end , sincerely ayming at gods glory , and the saluation of himselfe and others . and as hee must needs thriue , who in a gainefull trade is diligent to apprehend all good opportunities : so in this gainfull trade of godlinesse , it is the diligent hand that maketh rich , and in euery labour is abundance : whereas the idle person , quickly wasteth his stock , and commeth to nothing . 3 he strengtheneth himselfe with spirituall armour , and weapons of gods making against temptations , assaults , persecutions , stormes , and all kinde of resistances : he knoweth the enemies are many , their malice restlesse , and inappeasable ; and therfore he hath need to stand as the iewes in building the wall of ierusalem , with the trowell in the one hand , and the sword of the spirit in the other . and 2 hauing had experience of the safety and strength in this armour of proofe , he is carefull to put it on , and keepe it on , being well assured that he cannot be hurt but onely in the want or carelesse vse of it . 4 he prepareth himselfe by daily exercise of repentance , for christs appearing . acts 17.31 . god admonisheth euery man to repent , because he hath appointed a day . and this exercise is in these things . 1 hee looketh for his head , and in the meane time comforteth himself as a member , which must be of the same nature and qualities : if the head be a liuing , spirituall , holy , gratious head , so must the member . our head admitteth no rotten gangrenous , and incurable member . 2 he feareth god , because of the great day of his wrath , which commeth , reuel . 14.7 . being stricken with a reuerend feare , he shunneth euery sinne , yea , euery idle word whereof he must giue account . 3 he cleareth himselfe from sin daily ; because as the day of death leaueth him , so that day of iudgement findeth him : he prepareth himselfe , by doing that daily , which he would be found doing on his dying day : his care is not onely to bee found blamelesse , but wel-doing . blessed is that seruant whom his master ●indeth so doing . 4 he getteth and keepeth a good conscience before god , and all men : thus he prepareth an arke for himselfe to sit safe in . well he knoweth that the sentence of the great iudge at that day , shall concurre with the sentence of this little inward iudge . 5 because the sentence of that day shall be passed according to the soundnesse of faith , and fruits , his daily care is to get oyle into his lampe , and light of shining and sauing graces , and holy duties , which onely admit him into the bridegroome chamber . thus he prepareth his reckoning daily , and fitteth his account , that he may giue it vp with ioy . 6 he longeth , and sigheth , and waiteth to put off all corruption of sinne and misery , and put on fulnesse of grace , ioy , and glory , rom. 8.23 . we sigh in our selues , 2. cor 5.4 . we sigh and are burdened to be cloathed vpon : and loue to remoue out of the body , and to dwell with the lord , chap. 8.2 . the spirit saith come , and the bride saith come , reuel . 22.17 . these are the true characters of sound repentance , which euery beleeuer shall finde in himselfe in some comfortable measure . cap. 38. motiues to repentance , first , from the necessity of it . the fifth and last generall is , the motiues to excite vs to this so necessary a duty of repentance . the first of these motiues shal be out of the text , which inforceth the necessitie of repentāce : except yee repent , yee shall perish . this will appeare , if we looke on sinne vnrepented . 1 in the nature of euery one , being , first , a worke of the flesh , which to doe is to dye : the wages of sin is death , rom. 6.23 . if ye liue after the flesh , ye shall dye , rom. 8.13 . and the end of these things is death , rom. 6.21 . and when we were in the flesh , the motions of sin , which were by the law , had force in our mēbers to bring forth fruit vnto death , rom. 7.5 . 2 euery sinne separateth from god , the fountaine of life , and so slayeth vs , & holdeth all good things from vs , isay. 59.2 . 3 euery sinne vnrepented , fighteth against the soule . 1. pet. 2.11 . lusts warre against the soule , and wound it with many deadly gashes . paul telleth timothy , that they drowne the soule in perdition ▪ 1. tim. 6.9 . 4 euery sinne putteth vs vnder the power of the diuell , and so in state of perdition . 1. ioh. 3.8 . he that committeth sinne is of the diuell , and maketh vs resemble the diuell : and the impenitent person is said to be in the snare of the diuell , taken at his will , 2. tim. 2.10 . 5 euery sinne vnrepented , shutteth heauen . gal. 3. ●2 . they that doe shoh things , shall not inherit the kingdome of heauen , and god hath sworne , that neuer an impenitent sinner shall enter into his rest . 2 looke on sinne in the inseparable companions and effects of it . 1 the wrath of god as a fire kindled , burning to the bottome of hell : psal. 7.12 . god is angry with the wicked euery day , and raineth downe on the head of the sinner , stormes and haile , and shooteth all the arrowes of reuenge out of his quiuer . how did he lay about him , and cast out his curses as thicke as ha●le vpon the first sinne committed , against the serpent , the woman , the man , the earth , and all about him ? 2 this wrath hath linked , as with an iron chaine , sinne and punishment together , which goe inseparably , as the cause and the effect , as the body and the shadow ; as the worke and the wages , as the parent and the childe one begetting another : heauy and smart is the rod that is prepared for the fooles backe : and thou canst not goe on in sin , but vnto punishment . 3d. effect : gods iustice requireth , that as a man soweth , so he must reape . gal. 6.7 . sinne is the seed of wrath , and the haruest of the sinner is proportioned to his seed time . iob 4.8 . i haue seene that they that plow iniquity , & sow wickednesse reape the same . if thou sowest iniquity , thou must reape affliction . pro. 22.8 . he that soweth to the flesh , must reape corruption . look not to reape wheate , if thou sowest tares : euery seed bringeth vp his owne kinde ; sow the winde , and reape the whirlewinde , hos. 8.7 . 4 there is no way in the world to auoid this wrath and iustice , but repentance : for , first , to remoue the crosse , wee must remoue sinne ; remoue the cause , the effect will cease : a folly it is to thinke that fire will dye of it selfe , while it lurketh in matter combustible ; no more can the fire of gods wrath kindled in such seuerity : secondly , no repentance , no remission ; no forsaking of sinne , no forgiuenesse of sin . god can powre none of his mercy into thee , till thou by conuersion become a vessell of mercy : and therfore let me perswade , ●s ezek. 18.30 . returne , and cause others to returne from all iniquities , if you would not haue iniquity to be your destruction . no waters but of repentance can quench the fire of wrath kindled ; no other fountaine is opened to ierusalem for sinne , zach. 12.1 . cap. 39. motiues to repentance in regard of god. the second motiue : if we looke towards god , wee want no incitements to repentance : as , 1 without repentance , wee haue nothing to doe with god : no fellowship , no society : two cannot walke together , vnlesse they be friends : without repentance , we are without god , as rebels , gone out in rebellion against their prince and country . 1. ioh. 3.6 . whosoeuer sinneth , hath not seene god , nor knoweth him , ephes. 2.12 . of all naturall men it is said , that they are aliens and strangers , without christ , without hope , without god in the world . onely by repentance we are gathered into god againe . an impenitent person is in no other request with god , than an heathen or atheist . 2 in god wee may behold a strict iustice , and vnauoidable . let a world of sinners combine against god , it shall bee washed away with waters of wrath , that would not wash themselues in the teares and waters of repentance : let a world of angels sinne against god , those mighty and glorious creatures cannot make their party good against this iustice , but shall bee cast into perpetuall chaines of blacke darkenesse . let ionah , a godly man , sinne against god , and runne another way , neither shall the ship , nor the mariners skill , nor toyle , saue him from the tempest . oh then shall i goe on in sin , to dare this iustice ? shall i by an heart hardened , not knowing repentance , heape vp wrath against the day of wrath ? did not i obserue the angell powring out vials of wrath on them that repented not of their workes ? reuel . 16.11 . hath not this iustice appointed a day wherein he will iudge the world by iesus christ ? and should not this admonish me to hasten my repentance ? acts 17.30 . 3 in god we behold an ocean of mercies , which mercies of god should leade vs to repentance , rom. 2 , 4. and shall we let them lye by vs as things we make no vse of ? whereas euery mercy should be a sermon of repentance . but let vs see how this mercy inuiteth vs. 1 he hath proclaimed himselfe mercifull , gracious , one that repenteth him of our euill , that we should repent of our owne ; ready to forgiue , nay , comming out to meet vs vpon our returne , as the father of the prodigall : one that woo●th , and seeketh , and calleth vs , turne yee , turne ye , why will yee dye ? 2. his mercie hath made many mercifull promises : but only to the repenting sinner are they made , and made good . and indeed god neither can nor wil be mercifull to any , but penitent sinners . while thy rebellions increase , how can i be mercifull vnto thee ? how can i spare thee for these things ? ier. 5.7 . and for his will , deut. 29.20 . god will not bee mercifull to such a man. wouldst thou feed sauourly vpon the promises of this life or a better ? thou must season them all with the sharpe sauce of repentance and godly sorrow , to which they are all inteyled . only on condition thou turn to the almighty , thou shalt bee built vp , and lay vp gold as dust , iob 22.23 . if thou cease to doe euill and learne to do well , thou shalt haue thy sins washed , and eate the good things of the land , esay 1. 3. this mercy repelleth no penitent sinner : but receiueth the greatest sinners vpon return . esay . 1.18 . wash you , cleanse you : then if your sins were red as scarlet , they shall be white as snow . no sins can foyle this mercie . the poor penitent theefe was not despised : nor the poor woman called a great sinner , when she powred teares vpon christ : hee condemned not the poore woman deprehended in the act of adulterie , standing penitently before him : nor reiected the disciple that denied and reiected him : nor the persecutor of the disciples , the oppres●or of the church ; but receiu●d him to mercie , 1. tim. 1.13 . 〈◊〉 will hee shut the doore to thee repenting , that opened it to these ? 4. sinnes against mercy , cast the sinner into seueritie of iustice : sins against the remedie bring miseries remedilesse . oh that we were wise , to say , shall i sin against such mercy ? hath the lord done me all this good in my soule , body , in my selfe and mine , in outward mercies and inward , for this life and a better , that i should repay him euill for good , loade him with daily sins , for lading me with blessings daily ? why haue not we the vnderstanding of men in vs , to conceiue that our mercy to our sins , preuenteth gods mercy to our soules ? shall a seruant the kinder the master is , be so much the more carelesse to prouoke him ? did ioseph reason so ? would we brooke it at our seruants hand ? will god at ours ? a graciou● heart will conclude , as psal. 130.4 . mercy is with thee that thou mayest bee feared . let me by these mercies of god beseech you to giue vp your selues vnto him . 4. looke vpon god in all his ordinances , wherein are offers of greatest mercie , and sanctified , as blessed meanes of attaining the whole grace reuealed by the gospell ; without repentance they are not onely vnprofitable , but most hurtfull , yea , and damnable . the word which i speak , saith christ , shall iudge you at the last day , speaking to the impenitent iewes . the sweet tydings of the gospell are a sauour of death to this man : the word will take hold on the impenitent person one time or other , zach. 1.4 . the sacraments doe him no good , but mischiefe , that by impenitencie casteth poyson into the lords cup. 1. cor. 11.26 . he eateth and drinketh his owne damnation : euen the lords table is a snare to a wicked man. the guest that came into the supper without the wedding garment , heard the dolefull sentence , take him , binde him hand and foot , &c. his prayers are abominable so long as he turneth his eare from hearing the law , prov. 18. psal 66. if i regard wickedness in my heart , god will not heare my prayer . isay 1.15 . when you stretch your hands i will hide mine eyes from you , and though you make many prayers i will not heare , for your hands are full of blood : neuer say lord , lord , if thou doe not his commandement . his whole profession is hatefull . psal. 50. what hast thou to do to take my word in thy mouth , & hatest to be reformed ? 5. looke vpon god in the throne of his glory : who would not enioy the glory of god in heauen ? who professeth not that hee will to heauen with the formost ? but no repentance , no heauen : no other gate of heauen , nor passage , but by repentance . men are well pleased so long as wee speake of heauen , happinesse , saluation , eternall life : but when we speake of repentance , it is an hard saying , an vnpleasing doctrine , a duety which will not down . if they could get to heauen by any thing else than by leauing their sins , were it thousands of rams , or ten thousand riuers of oyle : if by giuing their first borne , or fruits of body for the sin of their soules , these they would exchange ; but to mortifie lusts , that the hypocrite cannot yeeld . but 1. thou must come to heauen by no meanes , but gods owne . 2. there is but one way , and that a narrow and straight way of repentance : and to dreame of heauen without repentance , is to dreame to passe ouer a deep and broad riuer without bridge or barge . thou mayst poast and wander vp and down , and tyre thy selfe in coasting euery way to auoyde the stoninesse , roughnesse and straightnesse of the way : but if thou meanest to come to thy iournies end , thou must passe this narrow lane , and there is no way in the world to shift it . cap. 40. motiues to repentance in respect of christ. the third motiue : in respect of christ ; in whom we see 1. surpassing loue aboue the loue of women : hee loued vs better than himselfe , than his life , when we were no better than rebels and enemies . shall i loue my sinne better than him , who loued my soule better than his own life ? oh let this coard of loue draw vs to repentance ; he came to call sinners to repentance . 2. looke vpon his bitter passion , and therein see the merit and desert of the least sin : for which god must shed his blood , and pay the greatest price that heauen or earth contained . consider the end of his suffering . hee dyed that sin might dye in me : and shall i put life in it againe , and frustrate the death of christ ? the fountaine was opened in his side , and streames of blood issued out , that my soule should be cleansed from the filthinesse of sin : and shall i wallow in the puddle still ? consider that christ was crucified for none in whom sin is not crucified : none haue part in his death , but such as are dead to sin : none haue the benefit of his death , but such as feele the vertue of it in themselues . isay 59.20 . hee is a redeemer of none , but such as turne from transgression in iacob . consider in whomsoeuer there is sound application of christs death , there is a similitude of his death . as he dyed for sin , so here is a dying vnto sin . rom. 6.5 . wee are grafted with him to the similitude of his death . as christs body was nayled to the crosse : so must wee nayle our sins to his crosse. as his body and strength was infeebled and weakned vpon the crosse , till he dyed : so must our body of sin bee daily weakned and subdued , till it be wholly dead in vs. as christ spared no part of himselfe , but gaue himselfe wholly in all parts and members to death for vs : so must we not spare any sin or lust , but put them all to paine , mortifying one as well as another . and as christ after death was raysed to life , and dyed no more : so wee , hauing dyed to sinne by mortification , must rise againe by daily renewing our repentance , neuer to returne vnder the power of sin and death any more . this is the similitude of christ's death . 3. looke vpon christ as our head , and there is no member of that head , but the true penitent : he admits no rotten or stinking member . 2. cor. 5.17 . if any man be in christ , he is a new creature . truth of christianitie is discerned by truth of repentance . without faith vnfained is no vnion with christ : and all that faith is fained and false , which worketh not in repentance . this grace discerneth vs from hypocrites and wicked men . cap. 41. motiues to repentance from ones selfe . the fourth motiue to repentance may be drawne from thy selfe . and here looke on thy person , and thy selfe ; both whole , and parts , will call on thy selfe to hasten thy repentance . 1. thy soule : was it redeemed with gold , siluer , or any corruptible thing ? or rather , with the precious bloud of iesus christ ? and wilt thou basely sell it again for gold , or siluer , or corruptible things , or any sinfull pleasure ? will the winning of the whole world recompence the losse of thy soule ? 2. thy bodie is , or should be a temple of the holy ghost , else art thou none of christs : and wilt thou prophane thy body with filthy sins and lusts , to vexe the spirit , and make him weary of his lodging ? is it nothing to prophane a temple ? to turne it into a tap-house by drunkennesse , into a stewes by vncleanenesse ? is it nothing to make thy fathers house a den of theeues , by vniustice & falshood ? 3 thy selfe was a slaue and vassall of satan and sinne , and set free by iesus christ : wilt thou runne into bondage againe ? art thou now a christian ? then thou art in vnion with christ , the spouse of christ ; and wilt thou behaue thy selfe as a strumpet , and be led away with euery alluring harlot , to the dishonour and high displeasure of so louing a husband ? 2 cast thine eyes vpon thy sinnes , and see it high time by repentance to renounce them . as , 1 how hatefull euery sinne is to god , as for which he abhorreth his most excellent creatures , angels and men : nay , so perfectly hated by god , as hee could not chuse but punish it in his deare sonne , while he sustained our persons , and bare our sins . 2 what an extreame folly sinne is ! who but a foole , hauing light , sight , and reason , would walke vpon rockes and quick-sands , and bolt on into pits and ponds , being warned of the danger ? for all these cannot threaten such danger to the body , as sinne doth to the soule . who but a foole being warned that theeues and murtherers lye in such a way , and such and such they haue robbed & slaine , and that they lye in waite for himselfe , and if he goe on , hee cannot auoid present death , yet will be bold and foole-hardy to goe on after such warning ? but thy sinnes are so many theeues and robbers that lye in wait to destroy thee , and if thou goest on in that way , thou canst not auoid euerlasting perdition . who but a mad man would stirre vp the wrath of the king against him , and run daily into the lurch of the law ? as the sinner doth , who maketh god his enemy , stirreth vp a lyon against himselfe , maketh the law of god but a cobweb , as if no execution waited the transgressor . what a folly is it to offend , and not seeke to satisfie ? nay , a frenzie farre beyond that , for a traytor going to execution , and hauing a pardon brought him for accepting , scorneth the pardon , breaketh the seales , tramples the writing , reuiles the prince , the messenger , and iustifieth his treasonable practices still . the sinner committeth high treason against the crowne and dignity of the god of heauen , and is daily drawing neerer his execution ; a pardon is offered freely in the gospell , grace and mercy are offered ; but hee by impenitency , thrusteth away the word of life , scorneth the messengers , iustifieth and defendeth his sinne : here is a spirituall madnesse and frenzy . what a folly is it , whereas a man will doe nothing to make his finger ake , he would not be hyred to hold his finger in the flame of a candle a moment , for any money or gold : hee will scarce tast a bitter potion for recouery of health ? yet this man maketh no bones of that which will bring endlesse torment in hell fire : he sticketh not to drink vp a cup of poyson , the nature of which is , the further it goeth , the more incurable it is ▪ hee nourisheth a serpent in his bosome , which hath teeth and sting , and poyson enough : hee carryeth euery day a fagot to burne himselfe . oh now will not all this bring the sinner backe with dauid to say , oh i haue done very foolishly ? the stung israelites looked to the brasen serpent , and liued ; they needed not be bidden : but wee haue need to bee vrged to lo●ke vpon christ lifted vp vpon the pole of the crosse , and yet will not doe so little for our selues and cure . what a folly is it for a man to fall and not offer to rise ? no man in his sense would lye still . oh then remember whence thou art fallen , and doe thy first workes , and repent . 3 all sinne remaineth in full power , and condemning force vpon the soule without repentance , ioh. 9.41 . now you say you see , your sinne remaineth , in the guilt , in the staine , in the domination and reigne , in the damnation of it . thou wast a swearer , an adulterer , a hater of god , and an enemy to grace , a persecutor of christ ; and thou art so still if thou hast not repented . sinne hangeth like a burre on the impenitent person , it parteth not in life , nor in death , but lyeth downe in the dust with him , and riseth with him ; it goeth to iudgement with him , and is sent to hell with him ; the wrath of god abideth on him , because his sinne abideth with him . 4 of all sinnes , impenitency is the greatest and nearest to iudgement . reuel . 2.20 . iezabel had time to repent giuen her , but repented not , and therefore was cast into a bed of sorrow . this was noted in saul , 1. chron. 10 13. saul dyed for his transgression , but what was his transgression ? first , hee disobeyed the commandement : secondly , hee sought to a witch : thirdly , hee sought not to the lord , and therfore the lord slue him . true it is that euery sinne is damnable , but no sinne actually condemneth , but impenitency , and therefore the greatest of sinnes , is not to repent of sinne . let it not be said of thee , as of herod ; yet he added this aboue all , that thou being so great a sinner , hast not yet repented . 3 looke vpon thy selfe in respect of thy good duties . 1 none can be good in thee , till thou hast repented ; first , the tree must be good , and then the fruit : first , abels person was accepted , and then his sacrifice ; but to caine , and his sacrifice , he had no respect . 2 nay , in the best , euen the best duties must bee begun and fin●shed with repentance , without which the best seruice is vnprofitable , and sinfully defectiue . nehemiah in building vp the wall , in commanding the sabbath to bee kept , desireth to be remembred in goodnesse , and pardoned . neh. 13.12 . repent and pray ; repent and be baptized ; repent and receiue the sacraments , else sinne will hinder . 4 looke on thy selfe in thy estate and condition , both in respect of sinne , and of change , and repentance . 1 looke vpon thy estate of corruption for time past , present , to come . 1 what hath thy whole life past , been before grace ? col 1.21 . paul wisheth them to consider , that in times past they were strangers and enemies , hauing their mindes set on euill works ; and 1. pet. 4.3 . it is sufficient that we haue spent our time past in the lusts of the gentiles , in wantonnesse , lusts , gluttony , drunkennesse . so dost thou see thy sinnes for number , and weight as the sands already : and for the manner of committing them against such light and meanes , so out of measure sinful ; and dost thou not say , it is sufficient ? 2 what , is thy whole present course without grace ? 1 to goe on in sin , is wilfully to perish and murther our owne soules : the case being worse with vs , than that mans that fell among theeues ; we lye not halfe , but wholly dead . god sendeth his sonne the good samaritane , to binde vp our wounds , to temper a remedy of his owne heart bloud , when no herbe or simple was left in heauen or earth for our cure : now we in stead of thankefull acceptance , and application of this remedy by going on in sinne , we tread vnder foote this pretious bloud : nay , we make our wounds larger and bigger euery day than other . 2 euery man is euery day nearer his end , his death and iudgement : we are going before gods tribunall , and to the barre of his iudgement : and shall we be so mad , as euen in the way , to multiply our misdemeanours ? a malefactor going to the barre , or to execution , if he should cut a purse by the way , would not euery one thinke hanging too good for him ? this is the case of euery impenitent person liuing in the practise of sinne , euen in the way to his execution . 3 what will bee thy case in time to come , going on in sin ? 1 in the approach of death , sathan will as●ayle with all his strength , that in the last combat , he may breake the necke of thy soule : and hee hauing the strength of a mans owne sinnes vnsubdued and vnmastered , he easily attaineth his purpose : then setteth hee euery small sinne before the eye , in the magnitude of a huge mountaine , and the curse due vnto it , to the breaking of the heart of a sinner . now is the guilty conscience in a wofull case , stricken through with terror and torment . now hee seeth that whereas hee thought to haue got out of sin at the furthest at his death , how weake and sicke his repentance is ; how strong , vnconquerable , and gyant-like his sinne is , and all concludeth with sathan against him : he seeth where the strong man hath long dwelt , he is not easily cast out , but as he hath liued , so he is likely to dye ; for as the tree leaneth , so commonly it falleth ; and as it falleth , so it lyeth . 2 if all this will not moue thee , consider what followeth after death : the time hasteneth wherein thou shalt bee naked before the lord , the iudge of all , in the sight of angels , men , and diuels . before thee a terrible iudge to condemne thee , and with him , the saints shall iudge the world , and giue witnesse against thy sin . on the one hand , sathan who tempteth thee , shall now accuse thee : on the other , the angels , ministring spirits , shall be ready , as a fagot to binde thee , and cast thee into hell : within thee , an accusing conscience , as a thousand witnesses against thee , shall bring to minde all sinnes , and circumstances long since forgotten : beneath thee , hell ready to deuoure thee : none shall be admitted to speake for thee , and thy selfe shalt bee speechlesse , and canst not speake for thy selfe , so as sentence must needes passe against thee , and thou deliuered to the deuill , whose will thou didst diligently execute here , that hee may now haue his will and delight in thy endlesse torment . oh therefore vse meanes to preuent this ruful condition : come out of thy sin betime ; hye thee apace out of sodome ; lay aside thine owne folly ; now take gods warning ; heare the raps of christ now knocking at the doore of thy heart , by the hammer of his word , spirit , mercies , iudgements . now follow the motion : let not sathan or sin beguile thee any longer , to hold thee off from repentance . 2. see thy happy change and blessed estate , by this grace of repentance . 1. of all gifts a broken heart is the rarest and happiest : the humble heart in stead of lodging foule sins and lusts , becommeth a lodge for the highest god , who pleaseth to dwel with a broken and contrite heart . what an happy change of a stony heart into flesh ! 2. the very first act of repentance bringeth pardon of sin . psal. 32. i said i will confesse , & thou forgauest . 2. sam. 12.13 . dauid no sooner said , i haue sinned , but nathan said , the lord hath put away thy sin : and the continuance of it , bringeth and continueth a sweet sense and assurance of remission in the heart . it is not with god , as in mens courts , confesse , and iudgement runneth against ; but in gods , confesse , and the law is satisfied . in mens courts , confession and condemnation goe together ; in gods , confession and iustification . iudge thy selfe , and preuent the iudgment of god. 3. what an happy and welcome change were it of age into youth ? nature cannot worke it , grace can : the old man is put off , the new man put on : of old men wee become young , and smug againe , renewing our strength as the eagle , psal. 103. and this change by grace forerunneth that great change by glorie , and is the beginning of it : when these base earthly bodies shall become spirituall bodies ; and this very peece of clay shall shine as the sun : when corruption shall put on incorruption ; and these ignorant sinfull soules shall put on a perfect image of god● ; and the whole man become like the angels themselues . whom these considerations cannot moue , i suppose nothing can . thus i haue somewhat largely intreated out of this text , of the practice of repentance , in the rules , le ts , helpes , markes and motiues ; i will conclude the treatise with that of our sauiour , if ye heare these things , blessed are yee if yee doe them ; and end as i began with the words of the text , if yee repent not , yee shall all perish . there is no greater miserie , than to bee without miserie , no greater sorrow , than to bee without the sorrow of sound repentance . finis . notes, typically marginal, from the original text notes for div a13551-e5220 note 1. note 2. reason . vse . 1. note 3. vse . notes for div a13551-e6950 reason . secondly the cautions . notes for div a13551-e8180 reason . deut. 5 notes for div a13551-e8810 reas. 1. notes for div a13551-e9570 conclus . conclus . 3 conclus . 4 notes for div a13551-e11400 reas. ● . reason 1 rule 3. notes for div a13551-e12190 the fourth let. notes for div a13551-e14210 let 4. notes for div a13551-e18460 conclus . 1. conclus . 2. notes for div a13551-e21880 reason . notes for div a13551-e22870 reason . vse . the confession or declaration of the ministers or pastors which in the united provinces are called remonstrants, concerning the chief points of christian religion confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. english remonstrantse broederschap. 1676 approx. 360 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a64246 wing t564 estc r10771 12590831 ocm 12590831 63915 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 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(eebo-tcp ; phase 1, no. a64246) transcribed from: (early english books online ; image set 63915) images scanned from microfilm: (early english books, 1641-1700 ; 676:5) the confession or declaration of the ministers or pastors which in the united provinces are called remonstrants, concerning the chief points of christian religion confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. english remonstrantse broederschap. episcopius, simon, 1583-1643. taylor, thomas, 1576-1632. [8], 264 p. printed for francis smith ..., london : 1676. errata: prelim. p. [8]. includes bibliographical references. translation of confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the confession or declaration of the ministers or pastors , which in the united provinces are called remonstrants , concerning the chief points of christian religion . london , printed for francis smith at the elephant and castle in cornhil near the royal exchange . 1676. the contents of the chapters .     page chap. 1. of the sacred scripture , and its authority , perfection , and perspicuity . 59 chap. 2. of the knowledg of the essence of god , or of the divine nature . 78 chap. 3. of the holy and sacred trinity . 93 chap. 4. of the knowledg of the works of god. 96 chap. 5. of the creation of the world , of angels and of men. 98 chap. 6. of the providence of god , or his preservation and government of things . 105     page chap. 7. of the sin and misery of man. 117 chap. 8. of the work of redemption , and of the person and offices of jesus christ. 128 chap. 9. of the knowledg of the will of god , revealed in the new-covenant . 138 chap. 10. of the precepts or commandments of jesus christ in general ; and of faith and repentance , or conversion unto god. 141 chap. 11. of faith in jesus christ. 145 chap. 12. of good works in particular , and of the exposition of the decalogue . 155 chap. 13. of directing and denying of our selves , and bearing of the cross of christ. 170 chap. 14. of prayer and thanksgiving , and in particular of the lord's prayer . 181 chap. 15. of special callings , and of the precepts and traditions of men. 193 chap. 16. of the worship and veneration       page   of jesus christ the only mediator , and of the invocation of saints . 196 chap. 17. of the benefits and promises of god ; and first of election unto grace , or calling unto faith. 200 chap. 18. of the promises of god that are performed in this life , to those that are already converted and are believers ; that is , of election unto glory , of adoption , justification , sanctification , and of obsignation or sealing . 209 chap. 19. of the promises of god pertaining to the life to come , or of the raising again of the dead , and eternal life . 216 chap. 20. of the divine threatnings and punishments of the wicked , pertaining both unto this life , and unto the life to come : to wit , of reprobation hardening , blinding , and of eternal death and damnation . 218     page chap. 21. of the ministry of the word of god , and of the orders of ministers . 222 chap. 22. of the church of jesus christ , and its marks or notes . 230   of the marks or notes of a visible church . 224 chap. 23. of the sacraments , and other sacred rites . 237   of baptism . 238   of the sacred supper of the lord. 240   of other sacred rites , but yet such as are indifferent . 242 chap. 24. of church discipline . 246 chap. 25. of synods or councels , and of their manner and use . 254   the conclusion . 260 errata . page 29. line 14. read , are so tied . p. 35. l. 18. r. the very said . p. 37. l. 12. r. by god for disturbing . p. 38. l. 9. for those , r. these . p. 39. l. 2. r. use a thing well . p. 55. l. 12. r. for such . p. 80. l. 25. r. state and relation of each to other . ibid. l. 27. for of , r. by . p. 88. l. 5 , 6. r. no ways sworn to any . p. 91. l. 19. r. of any other enemies . p. 124. l. 1. r. now long since . p. 140. l. 2. for assent , ●r . assert . p. 151. l. 10. r. come to . p. 182. l. 18. r. both these parts . p. 185. l. 5. r. and in whom . p. 186. l. 8. r. to forsake . p. 202. l. 14 , to 18. r. nor for that thereby , the will of him that is called , is by an irresistible power , or by some omnipotent force ( which is neither more nor less than creation or raising from the dead ) so effectually determined to believe . p 223. l. 27. for in , r. to . p. 242. l. 4. add after themselves , as coverts of the body and blood of jesus christ. p. 243. l. 10. r. as also . p. 250. l. 19 , 20 , 21 , 22. unto the word sin , to be expunged , and to read , and also withal there is even in the first place an exact regard to be had of the diversity or difference of sins . p. 256. l. 24 , 25. add after brought in , that they be taken away or removed . the preface to the christian reader . there is no doubt , pious reader , but that this declaration of faith , which is published by us , will be liable to the various and different judgements of men : for as every one stands perswaded in his own mind touching both the necessity , profit , form and manner of such-like declarations , so is he like also to pass judgment upon this of ours . there are some , who think we ought to abstain altogether from all confessions or declarations , and judg that they are not only not necessary , nor profitable for the christian weal-publick , but that they are also unlawful , dangerous , and hurtful in the church . there are some , who do not indeed think it altogether unadvised to publish confessions or declarations , much less do they think it unlawful or hurtful ; but they judge they ought to be conceiv'd and framed onely in meer pure scripture-words . there are some , who indeed do not altogether disallow of confessions , though conceiv'd in other than bare scripture-words , but will have them to be so general and brief , that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto salvation . there are , lastly , others far different from these , who judge particular confessions and declarations even of several most minute and small controversies , not only so far profitable , but also necessary , that without them a christian-society can neither have being , nor well-being . the so various , diverse , and differing judgments of all these this our declaration is doubtless like to undergo : and these indeed severally have specious and no● altogether improbable grounds for their opinions whereon they build and relie . those who judg that we ought altogether to abstain from confessions , or declarations , or that they ought not to be conceived but in meer and plain scripture words , ( of which sort of men in this ●ge there are found not a few , otherwise pious and good men ) they , as far as we can gather , pretend for the most part three things for their opinion . 1. for that by reason of them there is done no ●ight prejudice to the majesty and authority of the scriptures . 2. for that ●y occasion of them there is mighty dammage and detriment done to the liberty of churches , or conscience and prophe●y . 3. for that by the same a wide gap is open'd for factions and schisms in the church . and first indeed they think , that by ●his very means the majestie of the scriptures is not a little derogated and detracted from , for that both their sufficiency and perspicuity seem to be suspected and doubted of ; to wit , as if they either did not fully and sufficiently contain all things , that are necessary and profitable for every christian congregation to know , believe , hope and do , or at least did not use those forms of speaking , which do clearly and perspicuously enough express those divine senses or meanings , which are chiefly savingly necessary and available to be believed , but had need of mens phrases and forms , for the right understanding of them , and application and use to make a due difference between truth and falshood . from whence afterward they say it comes to pass , that the authority of the scriptures is more and more weakned , and at length wholly falleth , and is transferred by degrees to those forms of men as either more perfect , or the more clear discoverers of what is right and false . and certainly the experience of many ages seemeth not a little to confirm these mens opinions , in which ( say they ) for the most part it usually fell out , that , after forms of confessions and declarations began to be in esteem , and the said honour to be given to them , as though they did most fully express the hidden and involved sences of the scriptures , and most clearly and plainly propose those things which . are necessarily to be held by the churches of jesus christ , the majesty and authority of the scriptures began by little and little to decline , and the truth as also the necessity of all judgments and opinions pertaining to the business of religion to depend upon those forms ; in so much indeed , that waving and undervaluing the sacred scripture , they appealed unto them as the most certain squares or levels , and unexceptionable rules , and he that swerved but a fingers breadth from them , although moved thereto out of a regard to the scriptures , was without any further proof accused and condemned of heresie . and though at the beginning , and in the very cradles or infancy of forms , as they say , it fell not out , but also over and above by cautions , or restrictions , and protestations , and other ways of that kind , they obviated and withstood the same ; yet in tract of time , by little and little their authority prevailed and increased , and through secret increasings by intervals and degrees it was insensibly established and confirmed ; until at length , having spread its roots deep , it began in a manner to over-top the very scriptures . so by this means in process of time some oecumenical councils , and forms of belief , or general creeds , which were concieved and maintained in them , began to be so highly valued , that a like and equal authority was given to them with the gospels themselves by the most of men . yea further , even those things , that were disputed & determin'd by one single augustine against pelagius , at length in process of time were advanc'd to that dignity and authority , ( and that even among those who otherwise are not wont to set much by the authority of councils and fathers ) that it is enough to condemn any one that teacheth in the church , if his opinion only seem to come near to pelagius . and that it doth commonly so fall out in other questions of faith , and hath fallen out from every age past they do very speciously affirm . in brief , these seem not to complain in vain , that all forms usually do together with their age receive the strength and increases o● too much authority ; and that howsoever often-times they seem not op●nly and manifestly to be advanced and promoted to an unmeasurable greatness , yet they become by degrees not withstanding ( even cautions & protestations to the contrary notwithstanding ) the immutable canons of faith , and at least secundary rules and levels , and that indeed by so secret and imperceptible motions and advances , that they are found of a certain not to come , but to have come , nor to grow , but to have grown to the top of more than humane authority and height of supreme dignity . they suppose also that these forms do mightily endammage and prejudice the liberty of churches , or conscience and prophesie ; for that where they are admitted into the church , it is impossible but that forthwith a tyrannical law be brought in at the back door , so that a man may not think , speak , write , teach , compare and interpret the scriptu●es but according to what they prescribe ; and to call them into doubt , or to contradict them , though modestly , is thought an heinous wickedness . nor do they want their pretence : viz. that the publick peace of the church may be preserved entire , confusion avoided , and liberty turn not into licentiousness : from whence further ( they say ) it comes to pass , that none , ( especially if it be believed that the common-wealth also is interessed therein ) durst either inquire into those formes , and examine the opinions that are contained in them by the standard of truth , or if any one called upon for parts and industry for that end shall inquire into them , and in his judgment find some things to be false , he cannot without apparent danger publish , and discover them for the amendment of others . and that indeed by this means such like forms of confessions and declarations did terminate in most rigid bonds , and more than adamantine fetters , wherewith liberty together with truth are most straitly tied up , and that errour , which is once received and admitted , becomes stable and firm , yea eternal . lastly , they affirm that a large gap is opened by these very confessions and declarations for schisms and separations ; because ( as they have been hitherto used ) they have been the open and publick signs of dissensions , by which , no otherwise then by certain partition-walls , christians , who ought to be most strictly joyned together , and who in very deed agree in the main of saving doctrine , are divided each from other , whilst one indeed saith , i am of paul , another , i am of cephas , another , i am of apollos , another , i am of christ : and every one believeth that the purity of religion , and the hope of immortal life consisteth within his particular congregation : so that whosoever belongeth not thereto , he is almost judged altogether excluded out of heaven and the kingdom of jesus christ. whence it is necessary that there arise and flow , as it were from a continual spring , perpetual and immortal hatreds , and divisions of minds and affections . these for the most part are the chief props , on which the first and second sort rely , and whereby they support their opinion : specious indeed they are , if viewed , at first sight , for that they make shew of no ordinary zeal for the authority of god's word , for liberty of conscience , for the peace and concord of churches : yet such , as if more nearly looked into , have not appeared to us of so great weight , as that for their sakes we should deem our selves bound to desist from our purpose of publishing this declaration of ours . for doubtless they seem not undeservedly to reprove so much the thing it self , as the corruption and abuse of the thing , which ( as a wen to a fair body ) oftentimes is wont to grow and cleave even unto those things , which are best and most sovereignly wholesome in themselves , and through a more sharp viewing of the vice , and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self . which that it may be plain , it will be worth our labour to premise some what of the nature , necessity , utility and right use of confessions or declarations . for from thence it will most clearly appear and become manifest , both how greatly they are mistaken , who are wholly averse from them , and reject them one with another , and what is our end and scope in the putting forth of this . as for confessions then , or declararations in general , they are nothing but clear and manifest expositions of our faith propounded and laid down in a certain method , wherein more or fewer , eitheir by word or writing , discover their judgment concerning points of christian religion , and make it known to the christian world , for the clearing up of divine truth , the cutting off calumnies , where with innocent persons are oppressed , and the edifying of churches in true faith and peace . this at length is the proper , true and genuine nature and genius of confessions and declarations , from which we are to make judgment of their true both necessity , and utility , and no ways from the disposition and design of those , who have oftentimes abused confessions and declarations to far other different ends . for those things have not been the faults of the declarations , but of the declarers , and not the uses , but abuses of confessions , and they such as might easily but for our selves be severed from the forms of confessions themselves . that these kind of forms indeed are not precisely and absolutely necessary we willingly grant , and therefore do we not like of their opinion , whom we mention'd in the fourth place , who account them at least for secondary symbols of faith , and who determine or maintain that they are precisely necessary , if not to the being , yet at least to the well-being of a christian church . for where a right and concordant or unanimous understanding of the scriptures hath its place , there simply is no need of other forms of belief , or expressions , but what are in the scriptures themselves : and those forms which are in the scriptures , they are sufficient unto faith and salvation ; and if one bring with him an honest , and docile mind , and studious of divine truth , for the discerning of them , and withall use those means , which he ought to use , and which become a reader earnestly desirous of so great things , they are so clear and perspicuous , that they may and ought at all times abundantly to suffice every christian to draw from thence both for himself and others a most perfect declaration of divine meanings . for verily it cannot be justly doubted , but that those forms and phrases , wherein god himself and our lord jesus christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men , are also at this day sufficient for us to understand and declare those very same meanings ; since to that end they are no less left of god and delivered by the scripture to us than unto them , that from them we might draw and fetch those things , which concern the worship of god , and our own and others everlasting salvation . from whence it follows , that it is altogether possible , that the church of christ may not only be , but that it may also well be without such like humane forms . in the mean time though such forms are not precisely necessary , yet are they not therefore also to be judged unprofitable , and consequently unlawful and hurtful . for if prophesyings , or interpretings of the scriptures are not unprofitable , yea rather if they be some-times in certain respects necessary , which several teachers and pastours propose in universities and churches , or which otherwise are performed in christian assemblies , when for the informing of the ignorant , the reducing of them that go astray into the right way , the relieving the doubting , and convincing gainsayers , they declare & illustrate the meaning of the scriptures , as far as may be , by familiar and clear & withal usual forms of speaking , be-besides the very express words of the scriture , it cannot verily seem unprofitabe , much less unlawful or hurtful , if more ministers of jesus christ do by mutual consents , joint studies and endeavours , for the greater illustration or clearing up of divine truth , removing of slanders , the edifying of the generality or the most of men , or other holy and pious ends , publickly open and declare their judgment upon the same meanings of scripture , and that in certain composed forms . yea further , if you shall duly consider the matter without affection and prejudice , we shall find that those times may happen , wherein such declarations ought to seem not only profitable , but also very necessary . for i● foul and gross errours , noxious to christian religion and piety , should seize on our age , if necessary heads of belief should be neglected , or be minded but by the by , or those that are not necessary be earnestly urged as necessary , as also profitable doctrines not be distinguished from those that are necessary , as they ought , lastly , if mens consciences shall be bound up by humane inventions or devices , and every thing , though never so , false be palliated and cloathed with scripture words and expressions , there is certainly a necessity laid upon all and every christian , espesially upon pastours of churches , seriously to consider and advise among themselves , by what means they may withstand so many and great evils ; and , if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the divine meanings , than hath been formerly made , as it were by a torch lighted in the dark , unanimously and as it were with joint forces to agree and conspire , how they may discover and set before their eyes those divine senses and meanings in certain forms now long since with profit received and familiar , if peradventure by the help of these they that err may be delivered out of the said deep darkness , and be reduced into the right way of everlasting salvation . in the next place , if it fall out that those , who perform this profitable service to the christian common-wealth , should notwithstanding , as it usually comes to pass , be loaded with calumnies , be soyled with foul and dishonest suspicions , and as it were overwhelmed with a certain deluge of false accusations , as the patrons of all the wicked opinions in the world , who hang out as it were upon new posts old heresies either all or some of them , dig up again out of hell or their grave errours long since condemned , who hold nothing firm , nothing solid in religion , and are divided and severed among themselves by so many and so monstrous opinions , that they may justly seem rather monsters of men , then christians ; who is there who will not think them like to do a work worth their pains , yea that will not think them by some necessity constrained hereunto , by a publick and solemn declaration to obviate so atrocious and enormous slanders , and by an ingenuous confession of their judgment to testifie to the christian world , what and what manner of persons they are in religion , and what in very ●eed they think touching the chief heads of belief , and by this unblamable means , ●s by a bolt & bar firmly set against those ●nfamous revilings and slanders , to vindicate and approve or commend to all good men the integrity of their good ●ame and esteem , and the innocency of their lives ? especially if they see , that , unless they do it , all good men even the best will be estranged from them , the weak will be turned aside from the love of the truth , or else that no light scruples will be cast into their minds , that an occasion will be given to many , in other respects in no wise bad men , to continue in their errours , or to return , as it were to their vomit , to their former filthiness which they had left , that their friends will be withdrawn from all affection of good-will towards them , and violently deparated from their fraternity , that more ●lenteous matter will be ministred to their enemies and foes to calumniatc , and consequently that through the side of their wronged reputation the truth of god will be wounded , and all their labour , ●are , industry and pains , hitherto spent , or further to be spent in the promoting of the same , will be rendred unprofitable and fruitless ? certainly he that i● toucht with any desire of the publick good , any care of the glory of god , an● desire of the truth and peace of th● church , he cannot but believe , and certainly conclude , that in such a case the● is some kind of necessity laid upon those men , if they can with a good conscience and men of highest degree and lowest degree require it , even in conceived form of declarations to purge themseves from those false reports and calumnies , and to testifie to the whole christian world their innocency . nor indeed can it see● sufficient for the washing away of th● said calumnies , if they contain themselves within the meer and bare expressions of the scripture , and deliver their opinions or judgments in so man scripture-words and phrases . for seeing that this very thing is charged up on them as a crime , that under scripture-words they in their bosom cherish their worst meanings , and most prejudicial to the glory of god and the salvation 〈◊〉 men , & that they do upon occasion either readily sought after , or offered by others , disseminate or spread the same , ●hen they perceive it is for their advantage : verily they are reduced to that necessity whether they will or no , as for the glory of the truth of god , the edifying of the weak , and the detection of calumnies , by that means which seems ●est and most profitable , that is , by some publick declaration of their judgment , ●o purge themselves , and to maintain and defend the sincerity of their belief . which things being so , so far is it that confessions , or declarations of faith ought to seem hurtful or unprofitable of themselves , that they are sometimes to be accounted of in the church of jesus christ , for useful vindications of the truth , and ●n a manner necessary remedies of the greatest evils . howbeit because such is either the ●nconsiderateness , or sloth , or malice of the most of men , that those things which of themselves might be useful and pious documents of our duty , or most present remedies of great evils , they suffer them by reason of their additional corruption and abuse , by degrees to become superstitious bands of consciences , and insensibly to degenerate into idols and hurtful poysons , yea often they themselves turn them to the dammage and detriment of the best things ; we ought diligently to beware , and endeavour with the greatest care that may be , to vindicate such forms from all manner of abuse and corruption , and to inculcate and assert at all times their right and true use , which we indeed believe may be commodiously done , if we have always these three things before our eyes , and carefully observe them . first , if in the church there be no authority that is * unquestionable , that is , irrefragable , and beyond all exception , under any title , pretence or show whatsoever , either directly or indirectly , in things pertaining to religion , given to these forms , nor suffered to be given them , to wit , in such sort , as that the consciences of any should be tied , or obliged to the same as rules of faith , either primary or secondary : which indeed that it may be easily provided against , is beyond all doubt if they be only had in that esteem and place , as indeed they ought to be had , to wit , for bare expositions of our belief , or for such forms , which do not define , or determine , what is to be held for true , or false , what is to be believed , or not to be believed , after what manner any thing is to be expressed , or uttered ; but which only may make known and testifie , what they hold for true and false , what they believe , or do not believe , how they express the meanings of their mind , whose own those forms and declarations are . for if they be had in no other account , or greater esteem , there is no danger that their authority ( we say not ) should be equalled , much less be preferred before the scriptures , but that they find not indeed any place , though the lowest in the church . for doubeless , as we have already said before , they will not then be held for squares and rules of faith , whereby truth , or falshood , heresie , or errour may and ought to be known ; and which are published for that end , that by them what is true or false may be known , and discovered or sound ; but only for bare signals and symbols or tokens , which only show and declare , what the authors believed and judged of those and the other articles and meanings of christian religion . and truly if we consult the ancient annals of the church , they who first put forth such symbols , ecclesiastical canons , confessions and declarations , had no other design , aim or end , but thereby to testifie , not what was to be believed , but what they themselves believed ; and that these symbols , &c. should be even instead of watch-towers , to declare & shew to the unwary and imprudent the shelves and quicks of errours that were hurtful to piety and salvation , or also to serve against calumniators , for apologies , whereby every one might understand , how far they were from those errours , blasphemies , and crimes , which through calumny were by men ill-imployed fastened upon them . and certainly if all declarations and confessions had at all times kept within these bounds , they had not indeed at any time , obtained any dictator-like dignity or authority , much less greater than , or equal to the scriptures in the church . wherefore that the church may in the first place alway hold this firm & unalterable , we are to endeavour again and again , and therefore ef●-soon upon all occasions to inculate upon churches , and in the very forms of our confessions and declarations accurately to express , that they indeed ought not to be received for certain jndices or discoverers , much less for judges of the true sences or meanings , viz. of scripture , but only for the indices of those sences or meanings , which the authors thereof have held for true , and that they were published to that end . if that be done , these three abuses will sufficiently and easily be avoided . 1. none will flee to the said forms , to draw and take from them , as from fountains with a faith void of doubting , those things that are to be believed : and further he will not run unto them in doubtful sences of scripture , as the indices of what is streight and ●rooked : nor try and examine dark and controverted sences by them , as by a touch-stone . 2. none will be tyed , or suffer himself to be tyed to their meanings upon any other terms , than so far and so long as he himself doth certainly find and is convinced in his conscience , that they accord with the meanings of the scriptures . 3. in disputations , conferences , examinations or tryals men will never appeal to them , neither will controversies of faith be brought to the anvil thereof ; but they will all wholly without fear or danger be brought to and examined by the word of god alone , as the only rule beyond all exception , and the true form of sound words , which our alone master jesus christ and his apostles have left unto us . and thus indeed there will be nothing , that can justly be desired to detract divine authority from them , and to give it wholly to the sacred scriptures . neither shall we then need to fear , lest idols be made of them to be set up in the church of jesus christ , and placed in equal degree with the scriptures , or honoured with any like honour with them , or lest bands should be knit of them , whereby the consciences of men should be bound ; or lastly lest poysons should be prepared of them , whereby the sincerity of faith might be infected , or the truth of doctrine adulterated . this foundation therefore once rightly laid , and this principle firmly supposed , there will alwaies remain in the church of jesus christ whole and entire a liberty , whereby any one may ( preserving safe the laws of christian modesty , charity and prudence ) without danger inquire into those forms , and without scruple contradict them : that by this means there may be always a manifest difference between them and the word of god , to which alone that priviledg ought to remain sacred and inviolate , that it alone is above and beyond all controversie and contradiction , and that the consciences of believers are to be tyed to it only . and yet is not this liberty to be extended so far , as to turn into a dissolute and irregular licentiousness , whereby every man may unadvisedly , speak what he please . for he as much abuseth liberty , who too much at pleasure loosenth the button thereof , as he who fastneth it too strait . all extreams are to be avoided , and we to sacrifice to moderation , which consisteth in the midst between tyranny and a wild and unbridled licentiousness . therefore prudence and charity are always to be taken into council , which will easily dictate , when and how this liberty may profitably , and without the scandal of the godly , be made use of . it is the part of prudence to weigh things , and to consider fit times and places , wherein this or that opinion either by word or writing may commodiously be proposed . it is the part of charity , to have a regard of persons , that they be not offended or troubled , who ought to be edified . it is not the duty of a prudent and pious man , and one truly charitable , to use promiscously , upon every occasion , with all persons or in all places , when he so thinks fit , the liberty of contradicting , nay nor alwaies & everywhere patiently to bear with all the contradictions of others . there is often a regard to be had both of the things or opinions which are contradicted , and of the persons with whom such contradictions are propounded . for there are some things of so great weight and moment , that they cannot be gain-said without the extream hazard of our salvation . freely to contradict these , or quietly to suffer them to be contradicted by others , would be the farthest from prudence and charity possible . there are some things of that nature , that they may without the dan●er of any mans salvation suffer indeed contradiction , but which yet to contradict is not necessary for the sake of the publick good , and to be contradicted every where and at all times , is not expedient . for not every thing , that is lawful , is presently also expedient and edifying . very often the weakness of others ought to give law to our liberty : and not seldom also the importuneness of others , who have an itch after or unto variances , ●rablings , and contradictions , and are pleased with the opportunity of strife & contention upon every occasion . to the one we must not give occasion of offence , lest they fall : from the other we must withhold all encouragements , lest they hurt themselves and others . for in this manner we ought alwaies to shun all endangerings of the faithful , especially of the weak , lest we abuse our liberty to the destruction of any one , but use it aright and to the edification of all . but in things not altogether necessary , and amongst those , whom the scripture calleth perfect , and who have their sences exercised in the scriptures to discern between what is true and false , or who are more then ordinarily desirous of truth that is more abstruse , this liberty may alwaies have or take place without offence or danger . for their industry indeed i● sharpned by moderate contradictions , which are as it were the whetstones of truth , and from which , as from the striking or beating offlints against each other this fruit is drawn or produced , that either they see clearly that errour that formerly lay hid , or are more solidly confirmed in the truth they hold . which fruit cannot but afterward redound unto the whole church , and that to the eminent promoting of truth and the glory of gods name . but to digladiate or strive with gain-sayings before the people out of the pulpit , and to desire or endeavour by the vellications or twitchings of publick forms , and ob●rectations or back-bitings out of the desk or pue , to make a tumult among the rude common people , or by publick writings to traduce and contumeliously to provoke and inveigh against others , would be next unto madness , and most scandalous and dangerous . nor indeed can the knowledge of an unnecessary truth ever do so much good , as the importune and immmodest inculcating or ●rging thereof may do harm and prejudice both publickly and privately . and thus far concerning the first caution diligently to be observed in confessions . the second thing that is to be observed as to the right use of forms , flows from the first : if to wit there be not contrived of such forms of confessions and declarations certain spiritual bonds , stocks and fetters , whereunto the consciences , tongues and pens of the declarers be not so tied and fastned , that none may recede from the phrases thereof , manner of speaking , order , method , &c. but that he is also forthwith suspected and accused of heterodoxie , who is found to expound the divine scripture , and sentiments of his own mind , in other expressions or other order or method , then what are expressed in them , i. e. in those forms of confessions . for by this means that liberty , which so long as the truth of the sences or meanings themselves remain safe , ought to continue whole and entire to all believers in their expounding the scriptures , as they shall judg meet , for the greatest furtherance of the truth , and edifying of churches , i● not only cast out of doors and banished out of the church , but also the authority of the word of god is secretly and a● it were by mines supplanted and overthrown by the same . for it can hardly otherwise be , but that where the expressions of such forms begin to be of mor● account than those of the word of god it self , there the authority of the word of god should by degrees grow vile , and sin● in estimation beneath those forms . and indeed if we will but mind it , the chief and haply first step , whereby human● forms ascended to the height of an usurped authority and majesty almost divine , was this , that at the first they at tributed to the phrases , words , order and method thereof more than was meet ; a if in them all sences to be believed , hoped and practised , were more clearly briefly and substantially exprest , tha● in those which we meet with in the scriptures . for from hence hath the esteem of them by little and little been encreased , and that of the scriptures lessened : insomuch that according to the words , phrases , yea almost syllables and letters of the said forms , and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all opinions and meanings ; as if that could not be true , which did not exactly and in every thing agree with them , and as if he could not be free from herisie , or at least from errour and falshood , who should ( though never so modestly ) contradict them , or go but a straws breadth from them , yea that should not almost swear unto the words thereof . the which pernicious abuse , and so manifest a corruption and inconvenience to withstand and prevent , we ought at all times earnestly and almost only to inculate or repeat , that such forms of declarations are not made for that end for to teach , that the sences or meanings of christian religion may or ought most commodiously to be expressed in this order , in this method , in these phrases or manners of speaking , and not in others ; but that in or by them they may be expressed rightly and commodiously enough , or that in the judgment of those very men that make such confessions , they are very exactly and truly contained in them . for so to use them will not be a matter of absolute necessity , but of meer liberty ; and he that useth them , will indeed do well , and yet he will not be judged to do ill that useth them not , especially if he receive the sum of saving doctrine delivered in them , and do not condemn those who in this point dissent . the third thing , which flows from those things that have been already spoken of , necessary unto the right use of forms , is this , that these forms be not at any time held for limits and bounds , within which religion and the saving knowledg of god is believed in such manner to consist , as if they , who cannot in conscience assent to them or give their voice for them , were therefore excluded from salvation , and shut out of the kingdom of heaven . far be that from us , who firmly believe that christians may unwittingly err in many things without the loss of salvation , and who judg that there are very few things , that are precisely necessary to be known and believed for the obtaining eternal life . wherefore that we may demonstrate that this proud cruelty is exceeding far from us , we do openly shew and declare , that forms of confessions and declarations are to be had in no other respect or account , than for certain ensigns and standards set up whereby they declare , who set them fo●th , that they judg , that those sences , which are contained in those forms , do come very near the truth , and therefore , unless they were taught better , do heartily desire and wish , that all others that are desirous of truth and peace would embrace them , not indeed properly for this end , that so at length they might be saved , but that they might withdraw themselves from the danger of erring to the greatest distance may be . for neither ought it to seem enough to a christian , to make towards eternal salvation by every means and in every way whatsoever : the safest and surest is to be chosen , except haply a just fear of some greater danger or scandal in the church hinder the same . for the good of eternal hapiness and of an immortal life ought to be of so great price with him , that he ought to hate and carefully to shun all dangers , which may turn away , or withdraw his mind from imbracing the same . nor hath he any reason to fear , that he doth therefore abet and patronize schisme , which the apostle calleth a work of the flesh . for if he haply depart from some congregations to others , he doth not forthwith contemn those , which he leaveth , or judg them as excluded from the hope of salvation , but only goes from those that are more impure to those that are more pure , that he may shew , that he hath a care and tender regard of every truth any ways serving to his own salvation , and approve his conscience unto god and our lord jesus christ. nevertheless in the mean while he does his endeavour sedulously to maintain peace and concord with all that are truly pious , as fa● as is possible , and to testifie his moderation , or * aequanimity , to all that are good . and indeed if forms of confessions and declarations be drawn up with these bounds and as it were sacred limits o● their right use , they will be judged no● only not unlawful or hurtful , but on th● contrary most peofitable and wholsome to the christian common-wealth , yea and also sometimes necessary . from whence , they who would have them not only not necessary , but unprofitable , and consequently unlawful and hurtful , are worthy to be thought to cast an uncivil reproach upon them . for so far are they ●f themselves from derogating any thing from the majesty of the scriptures , that is , from their perfection and clearness , that on the contrary the true authority thereof is no less confirmed and established by them , than by prophesyings , or expositions of the scriptures . for seeing their truth , both as to their sence , manner of expression , and method , is to be asserted and maintained from the scriptures themselves , yea seeing the said very ●orms do profess , that all and every one may and ought freely to do the same , and consequently do remit or send us back from themselves to the scriptures , and expresly command us to appeal to them alone in all controversies whatsoever , certainly they ought not to be thought to confer unto the shaking or subverting , but on the contrary to the establishing of the authority of the scriptures . nor do they in the least prejudice the liberty of churches , since none is precisely bound unto them , yea seeing it is freely granted to every one to try them by the standard of the word of god ; lastly , seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of prudence , charity and modesty . nor indeed do they open any gap to schisms and separations . for neither is he to be thought to make a schism , that joyneth himself to those assemblies , wherein he seeth greater purity of doctrine , and holiness of life to flourish and thrive , sobeit he do not proudly dispise other assemblies , and forthwith judg them excluded out of heaven , or from the hope of eternal life , whom he sees somewhat more estranged from his own society . for christian peace and concord may continue entire , yea and also ought , amongst congregations divided and distinguished in or by opinions , so that the fault be not in us , that all those , who hitherto hold all things necessary to salvation , and do not obstinately press doctrines or opinions prejudicial to godliness , do not agree together , and imbrace each other with mutual charity and brotherly love in the lord jesus . but if we hinder those churches from growing together and being consolidated into one body , which might and ought to grow and be consolidated together , or if being united and joyned together , we unnecessarily divide them , and separate them into parties , then indeed make we our selves guilty of schism , and deserve to be impeached with god of disturbing peace and concord : which is so true , that the apostle seems noless to make or prove them guilty of schism , who gloried that they were of christ , no less , i say , at least , than others , who said that they were of paul , or of apollos , or cephas , for that those despised these in comparison of themselves , and did as it were think it scorn that they should be compared with them , yea did reject them as it were strangers from christ. insomuch that the desire of truth , though the best and wholsomest , doth not excuse any man from the crime of schism , at least before god himself , unless it be accompanied with a true love of peace and concord , and an endeavour after mutual good will. for of so great price with god is the true peace and concord of his church , that he is even displeased with a seditious truth , or a schismatical and turbulent manner of propagating the same . and yet we deny not , but that it may and doth usually sometimes fall out , that in tract of time those like forms obtain greater veneration and honour than is meet , and at length , unless there be diligent provision made aforehand , and the growing evil sedulously looked unto or bewared of , do very easily degenerate into idols and bands of conscience and ensigns or badges of schism : yet because all this is wont to fall out by accident , we must not from thence make judgment of them : seeing that is not the fault of the forms themselves , but of those , who according to the preposterous diligence , or rather malice of their own disposition , do upon occasion abuse them ; and seeing the true value of things is not to be taken from the right or perverse and ill use of them . for he that is evil and imprudent may sometimes abuse in the worst sort the very best things , as on the contrary , a good and prudent man may use well a thing that is evil and hurtful in it selfe , and improve it for a wholsome remedy at some turns . furthermore in the next place , it hardly falleth out , but that , if such forms of declarations be not sometimes set forth , a wide gap is opened unto other miscarriages and inconveniences , if not more grievous , yet at least alike and equal , and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing , at least no better than tyranny : lastly seeing by that means , which we have spoken of , we may timously withstand those miscarriages and inconveniencies , which some think will arise from thence . for if those , who have thought meet to set forth confessions and declarations of their belief , had always kept within the said use of them , they had never had place given them for their excessive authority in the church . but after that an exact account ceased to be had thereof , their authority began by little and little , and as it were by degrees to be advanced , insomuch that the consciences , eyes , tongues and pens of men became to depend on them , as upon certain standards , and undoubted rules of faith. whence afterward it came to pass , that some by means of them , as it were by certain letters of heraulds at arms , have denounced war against all other congregations , and that they might have no hope of reconcilement left them , the assemblies of christians thereby have been divided and separated one from another , even as empires heretofore by boundaries , and enemies camps by trenches and bulwarks . lastly , which is the utmost line of tyranny , that they have punished those , who did contradict these forms with force and sword , and that with so great a zeal and heat , yea fury , that , when prophane persons , ungodly , dispisers of the scriptures and atheists are upon very easy terms pardoned , these alone are destined to prisons , racks , wheels , gallowses , crosses , flames , and all the most exquisite punishments and torments imaginable , and all for this only end , that the authority of these forms may be freed from contradiction , and vindicated from contempt , and by that means forsooth the outward peace of the church , and quiet of the common-wealth may be preserv'd undisturb'd . the which way of procedure , as it ought most justly to be hated and abominated of all christians , so hath it all along exceedingly disliked us , who ●ndeed religiously fear to give or grant to any writings , decrees or ordinances of men any authority whatever either directive or coactive in matters relating to faith and conscience , or to suffer the same to be given by others . from hence , pious reader , thou ●●ilt easily understand , what was our end and aim , which we propounded to our selves in setting forth this declaration . indeed , the very same we said before , and none other . for this declaration is not put forth to that intent , that thereby a new snare of consciences should be prepared , or a constant square and rule of faith and doctrine prescribed to any , to wit , which should absolutely bind the consciences of men before god , and therefore none should depart from it even in the least , to wit , neither in matter nor in words , nay nor in method or manner of teaching . far be so proud a vanity from us , who know that this honour agreeth not with any writings of men , how accurate soever , and diligently , and long and much considered , but only with the word of god contained in the holy scriptures ; and who both know that from the abuse of such writings , which is too frequent and too common , new schisms , sects , condemnations , persecutions , and other scandals of that kind have more often arisen , and do seriously bewail the same . and this was our principal aim , to satisfie the often earnest requests of those , who judged that we owed this service both to the church and common-wealth , and indeed for to promote the publick good , that is , both for the more ample illustrating the truth of god , and for the the more happy procuring and on every side propagating of peace in them both . another end is , that we might by this means the more commodiously vindicate the truth of our opinions and our innocency against the inique accusations of those , who when as themselves hold grievous and very hurtful errours , among others , that in the first place concerning fatal predestination , and other points annext thereto , ( as also concerning the killing of hereticks ) yet will be thought the only orthodox men , and the altogether pure reformed , and stick not to fasten upon us not only errours , but also heresies and blaspemies , yea who while themselves exercise new dominion in the church , and do not only cause schisms and sects , but do also every where raise up direful persecutions and banishments against harmless men , do nevertheless complain of us ( whom having in part indeed cited in their conventicle of dort , they very lately condemned , yet unheard , and without making our defence ) more than calumniously as of the true authors forsooth of all the scandals and disturbances , that have been hitherto made in the belgick churches . for the fuller conviction therefore of these men , before god and the whole christian world , of their manifest calumnie , and manifold injustice hitherto used against us , and withal for the truer information of all that are pious , and lovers or studious of the truth of god and the churches peace , we have thought not without weighty and just cause , that we were bound to set forth this publick and unanimous declaration of our judgment touching almost the whole christian religion . in the sraming indeed whereof we have first of all diligently endeavoured , that there might not be omitted therein any opinion or doctrine , either necessary , or very useful , and that there might not be any thing , either false , or confused , or lastly any thing idle and superfluous contained in the same . but that it might comprehend in it the very form of sound , or rather of healing words , which abundantly express unto us christian faith and piety , both briefly and plainly , and no less methodically , and as it were in a brief survey hold forth the whole thereof to be viewed of all : and that by the unanimous consent of all the brethren , ( not so much as excepting those who are held shut up in goals ) all which jointly and severally diligently read it before , and in the fear of the lord examined it by the rule of the holy scripture , as far as they might by reason of the iniquity of the times , and at length with one heart and one mouth did all approve of it . and indeed we have called it not only a confession of our faith , but also a declaration of our mind and judgment , for that such a declaration promiseth somewhat more full and pregnant , than a bare confession of faith alone doth : for indeed we were willing to satisfie the hope and expectation of those , who desired a more copious , full , and clear exposition or unfolding of our judgment concerning for the most part all the articles of the christian religion : and withal also to put a bolt upon the mouth of those , who having nothing justly to carp at in us , would perswade the people , that we would never agree together upon any common , clear and uniform judgment touching the chief heads of religion : that we did conceal some things , of which we were ashamed to give our judgment in publick , and that they were such , which did overthrow the very chief heads , and as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tenths or chief of the spoils of christianity : or if we did sometimes also publish or utter these , that we did hide and cover them , by obscure doubtful and uncertain expressions , or some general and deceitful coverings of words . this false accusation of theirs , although long since elsewhere often detected and sufficiently refuted by us , yet had we rather obviate it even by a publick and general declaration of our belief , than by other means more lyable to calumnie . so secure is a good conscience and the confidence of a good cause , which we have thought worth our while , even upon this occasion publickly to declare . and this among others was a cause , why we conceived or framed it not in meer scripture-words , lest we should indeed nourish that suspition , to wit , that we sought lurking holes , and hid , as some indeed think , mischievous and prophane meanings under an equivocal covering of the words of the sacred scripture : and that we might by this means cut off all new matter of calumniating from those , whose solemn study and chief labour it is to blu● and stain , under any pretence or colour whatsoever , the credit and good name of the remonstrants with heinous reproaches , or at least with sinister suspicions . as to thorny and too subtile questions , which are proper to your universities and schools , and which neither advantage the knower , nor prejudice the ignorant , we have purposedly waved them , leaving them to idle and to curious wits , and which are troubled with an incurable evil habit of disputing , to whom it is matter of pleasure to make shew of their acuteness ; and from this kind of paste , made to comfort the stomach with , to seek or purchase to themselves the petty garland of victory . we have bestowed our time and service on that truth alone , which is according to godliness , and indeed in conjunction with an ingenuous and open simplicity , the which even the unlearned may understand , and the learned ought not to disdain . lastly , we have thought it best and safest , to keep within the bounds of things necessary , and in our judgment profitable , waving and passing all other things of set purpose , and that indeed the more commodiously to avoid both the extreams , towit , the excess , and the defect . for neither do we like their opinion , who will have nothing contained in consessions and declarations , but what is precisely necessary to be known and believed . we have thought it meet to have a regard o● those things that are profitable also , especially of those , which in this kind excel the rest , and as it were lead and guide the family . for these , like spurs and goads , mightily excite and put forward the will , the more freely and cheerfully to mind and endeavour after a love and observation of those things that are necessary . from hence wee se it sometimes come to pass , that some things , which are not indeed precisely necessary to salvation , do nevertheless draw after them strong motions of minds , and do strongly incline and bow by their weight our affections and whole will to this side or part or to the other , so that he who sets his foot less aright , or less firmly in them , is upon a light occasion put by the staydness of a right mind , and easily like a restless wave , driven this way and that way . wherefore although it be not absolutely necessary for all to know them , yet to be willing not to know , or sometimes to be simply ignorant of them , is dangerous , and often times very hurtful . and we have directed all things to the practice of christian piety . for we believe that true divinity is meerly practical , and not either simply , or for its greatest or chiefer part speculative , and therefore whatever things are delivered therein , ought to be referred thither only , that a man may be the more strongly and fitly inflam'd and encouraged to a diligent performauce of his duty , and keeping of the commandments of jesus christ. for it is a dry , decayed , barren , and consequently spurious divinity , which consists within the bounds of an empty speculation , and meer contemplation , and which , after it hath a long time greatly wearyed the diligence of every the most vigilant , and with pain exercised his wit only , doth not yet reach to his will , and beget therein a due obedience unto god ; and therefore worketh not in us a true and saving knowledg of god and christ. for he that saith , that he knows god , and 〈◊〉 keepeth not his commandments , he is a lyer , and the truth is not in him . the first therefore and chiefest praise of theologie consists in this , that it bows the heart of man unto an obedience toward god , and so inclines or bends that part of us , which god hath endowed with a natural liberty , and made as it were to be at its own pleasure and dispose , that it do again of its own accord subject it self wholly unto god , and abandoning the former abuse of its own liberty , doth only follow the ducture of the will of god. all other things , unless they be directed to this mark , are before god vain and frivolous , and of themselves of the least price , and consequently in a manner nothing to be esteemed . the knowledg therefore of them , is neither necessary , nor profitable farther , than so far as it may and is wont to serve unto this principal scope or design . for this very cause also , those things which pertain to the five articles , as they call them , to wit of predestination , and the heads annext thereto , we have somewhat more largely expounded them , and here and there diligently intermingled with other things . for if there be any articles of our faith , which are very profitable , and in a manner absolutely necessary unto practice , or for the inculcating and begetting in us an observation or keeping of the commands of jesus christ , these at least are to be accounted such . for these are every where and diversly scattered or spread abroad through out the whole body of divinity , as certain nourishments , yea as it were sinews , small strings , arteries and veins , whereby our spirit is effectually moved unto the exercise of piety , and kept , nourished and cherished , yea continually carryed and put forward in the same : and so consequently strongly engaged unto a continual progress therein . which also was the cause , why we have every where here and there , where the matter so required , with reasons also added , openly rejected the contrary articles unhappily established in the synod of dort , as some unhappy cockle-weed and tares that are very hurtful to true piety and holiness , yea as the foul blots and spots of the christian religion , which all pious people ought no otherwise to detest , then botches and imposthumes , wholy sucking up the whole juice , bloud and vigour of goodness and honesty , and drawing them out of our souls , to nourish themselves . for there is nothing so much an enemy to religion , as that fictitious fate of predestination , and unavoidable necessity of obeying and offending . we had yet another cause of this our doing , to wit , that by this means we might testifie and declare to the whole christian world , how just and weighty causes moved us , why we impugned their opinion , who obstinately and stiffly urged the said fatal predestination , as the chief basis , as indeed it is , or * pillar , and ground of their religion , and refused to tolerate in our netherlands their brethren that dissent with them about the same , to wit , because , if indeed it be considered by its self and according to its genuine disposition and tendency , we saw that it was greatly hurtful to religion and piety : and then that we might leave it to all godly men to judg , whether we any way deserved , upon that account to be so unworthily and ignominiously dealt with by the synod of dort , to be dismist with reproach , to be put out of our places , to be taken and violently haled from our churches , though never so much against their wills ; and furthermore afterward by the most illustrious lords , the lord , states general , which were but a little before every where after an unusual manner for a great part altered and changed , to be cast out of our country , and banished for ever , for that , being moved only with religion and conscience , we could not promise , that we would keep in everlasting silence that our opinion , and that we would no where , whether privately or publickly , whether directly or indirectly , whether upon occasion sought , or offered , disseminate the same , or inculcate it upon our churches ; being in other respects ready to perform and discharge all the duties of good citizens and subjects together with our country-men : concerning both which proceedings , both ecclesiastical and civil , no doubt but god and his church in their due time will judg far otherwise , than our adversaries desire or expect . lastly , we have no where added to this our confession the direful anathema's , i. e. cursings of mens persons , and that ( a sorrow it is to speak it ) too thread-bare worn , damnamus , we condemn ; but have every-where only barely , or simply spoken our opinion or mind , or with a moderate rejecting of certain errours added thereunto : not that we religiously fear , to denounce an anathema there , where the holy spirit of god goeth before us by his own example . for with the apostle paul , we doubt not to bid anathema to angels and men , if they preach any other gospel than what hath been preached : yea further with the same , we bid anathema maran-ath● unto all that love not the lord jesus christ , that is , to ungodly , prophane and atheistical persons . but where we have not the spirit of god going before us , there we upon good right demu●● and with-hold our assent , and do both beg and grant pardon by course , remembring that , which our saviour adviseth us ; judg not , that ye be not judged : and which the apostle , judg not any thing before the time , untill the lord come , who will bring to light the hidden things of darkness , and make manifest the councils of mens hearts , and then shall every man have praise of god. hence we do not easily denounce an anathema to him , who we believe is held with a pure meer errour , if he be otherwise pious , fearing god , and studious of a good conscience and divine truth ; that is , if he seem to us to love the lord jesus , and highly to prize his gospel , by which alone he is willing to maintain his errour , through which he ignorantly errs . for we know , how ready a matter it is , in so great a multitude of opinions , so great a company of those that err , so great a variety of wits or dispositions , so great a plenty of hinderances and scruples , so great weakness of judgments , in such to slip and err : and how easy it is by arguments true in appearance to be deceived , and mistaken : how harmless also it is in it self to err and to mistake in many things : how great also clemency and kindness god is like to use towards such as simply err , who pardoneth and remitteth even willful sins themselves to those that repent , and how aliene or far from the gentle and meek disposition of our lord jesus it is , not to pittie those that stray : lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made . for anathema's are wont to provoke anathema's , and where this chance is once cast , all 's past , and there is an end of all hope of remedy . for the direful hatreds of parties suceed , and the reins of hatreds being let loose , they commonly at length with deadly and spiteful minds rush upon the slaughtering and butchering of one another , and the last fruit of these condemnings and anathematizings is , an everlasting despair of cure . that we might therefore avoid these mischiefs , we have carefully and purposely forborn anathema's , deeming it sufficient ingenuously to have spoken the truth , and to have shewed the errour : leaving in the mean time unto others a free judgment touching every errour , and the greatness of the errour , but chiefly to him , who alone judgeth righteously , and searcheth the hearts and reins of men. we have already sufficiently sacrificed to unseasonable anathema's , and to those direful forms of sentencing to punishment each other : we condemn , we execrate and curse , &c. it is now time , that we sacrifice to christian concord , meekness and charity . after so many sad and dismal cursings , whereby on every side the fiercen●is of hatreds and mortal fallings out hath been irritated and exasperated , let us lay aside such enemy-like and exulcerated minds , and by gentleness , by long-suffering , by kindness , by the holy spirit of christ , by love unfeigned , by the word of truth , by the power of god , by the armour of righteousness , on the right hand , and on the left , after the example of our lord jesus christ , and of his apostles , let us fight against errours , that to our utmost power we may save those that err , and deliver them out of the danger of eternal perdition . let us not be many masters : for one is our master : let us assent to or approve of the wholsome words of our lord jesus christ , and that doctrine which is according to godliness : let us shun vain questions , and strifes of words , from which arise envy , strife , railings , evil surmisings , perverse disputings of men of corrupt minds , and destitute of the truth , supposing that gain is godliness . let not us condemn , or shut out of the communion of the church those that christ doth not condemn , nor shut out of his kingdom . again , let us not become the servants of men , but withal neither let us be lords over the faith of others . let our moderation appear unto all , and in modesty and mutual charity bear with one another , being certainly perswaded , that none is lightly to be condemned , or blotted out of the register of christians , that holds fast his faith in christ , and in hope of the good things promised by him , doth seek from the heart to obey his commands , though in the mean time he err in many things , that in some sort or other concern religion : the which holy and worthily to be praised moderation or equanimity , when the best and greatest god shall have inspired the hearts either of all , or at least of the most of those , who bear rule in churches and commonwealths with , then at length the truth of the gospel will every where flourish , and an holy peace in the lord , and concord will set up a settled place of abode among all that are truly godly . the which that it may shortly come to pass in the whole world , especially in the christian , but most of all in the reformed , we humbly beseech of god through jesus christ in spirit and truth . these things thus premised , we shall now come directly to the heads of our declaration , as those which we would have alwayes joyned by an indissoluble tye with this very preface . the confession or declaration of the ministers or pastours , which in the united provinces are called remonstrants , concerning the chief points of christian religion . chap. i. of the sacred scripture , and its authority , perfection , and perspicuity . i. whosoever desireth to worship god aright , and certainly and undoubtedly to be everlastingly saved , he must of necessity first of all * believe , that god is , and that he is a bounteous rewarder of those that seek him : and therefore must conform himself according to that rule and square , which it is † undoubtedly manifest was delivered , and prescribed by the true god himself , the supream law-giver , and established upon the promise of eternal life . 2. that god is , ‖ and that he hath at sundry times , and in divers manners spoken in times past unto the fathers by the prophets ; and that he hath at length in the last times most fully declared and manifested his last will by his only-begotten son , hath been a thing confirmed by * so many and great proofs , signs , wonders , mighty deeds or works , gifts or distributions of the holy ghost , and other wonderful effects , and certain events of several prophesies , and testimonies of men worthy of belief , that any more certain , more substantial , and more compleat cannot be given , or justly desired . 3. the whole declaration of the divine will , which pertaineth unto religion , is contained in the books of the old and new testaments , and indeed authentically only in those , which are called canonical , or which it can upon no just ground be doubted , but that they were written or approved of by those men , † who were inspired with , and instructed and guided by gods holy spirit : such as in the old testament , are ‖ the five books of moses , the book of joshua , judges , ruth , the two books of samuel , two of the kings , two of the chronicles , ( or paralipomena , i. c. things omitted or past by ) esdras , nehemiah , ehster , also job , the psalmes of david , the proverbs , ecclesiastes , the song of songs , the four greater prophets , to wit , esaias , jeremiah , with his lamentations , ezekiel , and daniel : the twelve lesser prophets , to wit , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , and malachi . 4. in the new testament there are the four evangelists , * matthew , mark , luke , and john ; the acts of the apostles ; the epistles of paul , to wit , † to the romans , the former and latter to the corinthians , to the galatians , to the ephesians , to the philippians , to the colossians , to the thessalonians two , two to timothy , to titus , to philemon ; also the epistle to the hebrews ; one epistle of james , ‖ two of peter , of john three , of jude one : lastly the * revelation . 5. that all the said books were written or approved of by men divine , and not to be excepted against , hath in former times been clearly found and proved by so many , and so certain and evident testimonies and proofs , that there can nothing further justly or reasonably be desired . for though at sometimes there hath been made some doubt of some few of them , towit , whether they were penn'd or approved of by those very authours whose names they bear , yet at length the matter being more narrowly examined , and the truth searcht into , it hath been abundantly evicted , that they were in deed and in truth penn'd or approved of by divine men , and those whose authority was infallible , and credit undoubted of with all believers . 6. besides the said books of the old-testament , there are others also , which have been now long since had in great esteem with many , commonly called apochryphal , the which although they are not of ●orce to confirm doctrines of faith , yet may they ( though some more , some less ) profitably be , and are usually read for the proficiency of faith and life ; such as are tobie , judith , baruch , wisdom , ecclesiasticus , the third and fourth of esdras , three books of the maccabees , and certain additions unto esther and daniel , which are commonly known . 7. that the doctrine contained in the books of the new-testament ( by which also the truth and dignity of the old testament is abundantly establshed and confirmed ) is altogether true and divine , is not only clear and evident from its being written or allowed of by the said divine men , we named before , and its being delivered by them unto the churches ; nor from its being confirm'd and establisht or ratified by ‖ divers and innumerable miracles and mighty deeds , signs and prodigies , exceeding all humane and angelical wisdom and power , and furthermore by the * glorious resurrection from the dead of the first author of it , even our lord jesus christ , and his exaltation asserted by many irrefragable testimonies and proofs ; but also even chiefly from its containing precepts so transcendently † perfect , righteous , just and holy , that any more perfect , just , equal , and holy cannot be devised or thought of ; and promises ‖ so exceeding great , rich and precious , that neither the mind of men , nor angels can conceive of any more excellent , more divine and worthy of god. to which the admirable * force and efficacy of the doctrine it self addeth no small weight , towit , that it , although such an enemy and so ungrateful to the slesh , was by a very few apostles , and they plain , simple , weak men , men most aliene or free from not only the crime , but also the very suspicion of all simulation and forgery ; men advantaged by no helps of worldly eloquence , of no renown upon any accounts of humane authority ; without force , without arms , only by the perswasion of reasons and arguments , and demonstration of the spirit ; withal by men armed meerly with innocency , sanctity of life and patience , in a very short time , in all places , ( though the whole kingdom of satan and all the world almost made resistance and head against it ) was wonderfully disseminated , and so spread it self far and wide on every side into all quarters , that innumerablemy riads of men , of all ranks , orders , and conditions , not only of ignorant or private men , but of the most learned and wise not a few , leaving their ancient and countrey-rites and religions , in which they were born and bred , without any hope of any earthly advantage ( nay but rather with a certain expectation of afflictions , ignominy and all manner of dangers and miseries ) did most constantly adhere and cleave thereunto : yea so far did the force hereof prevail , that all other religions else , although every where establisht by humane power and force , the jewish only excepted , because that was of god , did almost wholly vanish , and became extinct at the rising brightness of the same . 8. and although indeed the primitive church , which was in the apostles days , might most certainly know , and undoubtedly also did know , that these † books were written , or at least approved of by the apostles ; and delivered as it were from hand to hand the knowledg hereof unto us , and deposited or left the same with us as a certain pledg in trust ▪ yet do we not therefore hold these books for true and divine , because the primitive church hath by its uncontrollable judgment judged them true , or that they contain in them divine sences or meanings , and hath by its infallible authority decreed , that they be held or accounted for such . for first , it was not necessary that the church by its judgment should define , and by its authority determine , that those books , which were written or approved of by the apostles , were true and divine , or of god , or no ▪ for that , both before , and without all such manner of judgment , was altogether certain and undoubted of by all christians both in general and particular : insomuch that assoon as any one of them knew , that any thing was written or approved of by the apostles , he might even ‖ thereby , and of right ought to know , that the same was true and of god or divine , and needed not any other judgment in the case . in the next place , neither indeed could such a judgment of the church suffice ; seeing no man can be certain , no not so much as probably , of the being of any church , unto which such an authority is said to belong , except he be first assured , that those books , wherein the said authority is said to be given or assigned to the church , are true & divine : and seeing he cannot know and determine for certain , that any church is the true church of christ , * if he be not already undoubtedly sure and certain before , that , whatsoever is contained in the said books , the same is true and from god : for by vertue of that very faith or belief , whereby the church embraceth or receiveth that as true , she her self finally obtains and hath her being a true church . and if indeed such an authority as this agrees not with the very first primitive church it self ; much less ought we to believe , that it belongs to any church at this day , or any indeed succeeding that first and primitive one . 9. the doctrine therefore contained in these books is of it self altogether authentick , and indeed of authority divine , and † uncontrollable : and by reason of the infallible veracity of god , deserves altogether and challengeth undoubted credit and belief , and by vertue of its autocratorical or absolute and supream power , most humble obedience from us . and whatsoever ‖ doctrine or tradition wants this priviledg of being of a supream and divine revelation , it hath not by any right , either the same , or the like authority with it : much less that , which either decreeth any thing else , ( either contrary to it , or diverse from it ) and that by an usurpt authority , ‖ or at least otherwise than is contained in writing in these books , commandeth it to be declared , or being declared to be believed upon the pain and peril of the loss of salvation : since god can neither contradict himself ; and no authority , either humane , or angelical ought to be equalled to the divine . 10. and now because such divine-like authority as this belongeth unto , and agreeth with these very books only ; it is therefore even withal necessary , that by them * alone , as by touchstones and firm and ●●ovable rules , we examine and try all controversies and debates in religion , and by them only to reason , discourse and judg of them ; and so to leave them to god alone and to jesus christ , as the only , supream and infallible † judg , peremptorily to be decided : for we are not to think , that it was any ways god's will and pleasure in the least , that they should be decided by any judicial or authoritative right , by any visible judg , and one ordinarily speaking in the church , sith it hath pleased him to leave us in his word , a rule only directive , or to judg only ‖ directively by , and not withal coactively or by way of constraint : but that there ought to be an infallible judg always speaking in the church , he hath no where signified : nor hath he in his word pointed out , who he should continually be ; but hath expresly commanded all & every one alike * to search his laws , or judgments and statutes , to † try the spirits , whether they be of god , yea to try ‖ all things , and to hold fast that which is good ; and moreover hath promised to such as search into his * laws , and seek the understanding of them , his grace and holy spirit ; and † those who have searched the scriptures , and examined controversies of faith by them , yea who have diligently tryed by the rule and square of the scripture those things , which have been spoken by the apostles themselves , he hath commended and praised them with singular elogies . 11. therefore they who do freely give themselves , or suffer to be given by others this irrefragable authority of peremptorily deciding of differences and controversies of faith or religion , either all or some , either to some certain church , or synod of doctors , or to any society of men whatsoever , or to any single person , who also may be ungodly and profane , as to a visible and speaking * judg , and will have mens consciences h●ld and bound by this decision , they build upon no firm reason , much less upon any divine authority ; nay rather they are to be thought to do it against both the ‖ one and the other alike . besides that they do by this means greatly weaken and wholly void that christian duty of searching the scriptures , of trying the spirits , of proving all things , &c. and withall both the necessity and advantage of pious and devout prayers . 12. for this therefore at least most weighty and withall most just cause , we suffer not our selves in controversies indeed of religion , & in the sacred concerns or causes of faith , to be prest with the bare authorities of men , suppose with the glosses and opinions of the fathers , as they are called , the determinations of councils , or synods , the articles of confessions , the placits or opinions of divines , or the conclusions of universities ; much less with long since received customs , or with the splendor and number , or multitude of men of the same opinion , or lastly prescription of a long times continuance , &c. for doubtless at this turn we ought not to mind , what this or the other doctor of the church or assembly of doctors , though never so renowned for their supposed learning and sanctity , nor what this or that synod or particular church , but what he , who is before all , and who alone can neither deceive , nor be deceived , our lord jesus christ , hath said and prescribed in his word . 13. nor is it strange : for in these very books is perfectly contained a full and more then sufficient revelation of all the mysteries of faith ; especially of those , which are simply necessary for * all men in general , and every man in particular , to know , believe , hope , and do for to obtain everlasting salvation : so that there is no one point , no not the least requisite for the right information of faith , or of a life pleasing unto god , precisely necessary to be held by any christian , which is not abundantly contained in these very sacred books . † and by things necessary unto salvation we only understand those things , without which it is utterly impossible for any man either to obey the commandments of jesus christ aright and as he ought , or firmly to believe his divine promises : and which are therefore such , that without a man 's own manifest fault , they cannot be denyed , unknown or called in question by him . 14. furthermore the * perspicuity of the said books , although in some places ( especially to the unlearned and less exercised ) they be obscure or dark enough , is so great , especially in meanings necessary to be understood unto salvation ; that all that read them , not only the learned , but the ignorant also ( that are endued but with common sence and judgment ) may , as far as is sufficient , attain to the understanding of them ; sobeit they suffer not themselves to be blinded with prejudice , vain confidence , or other corrupt affections ; but search this scripture diligenrly and devoutly , ( which we believe is not only lawful for all , † though otherwise rude , ignorant and of the common people or laicks : but also commanded and enjoyned them of god ) and study to be acquainted with those phrases or manners of expression , which are peculiar to the scripture , and were most clear and significant at that time wherein those books were written , and whilst the same idiom or propriety of speech yet flourished ; that such as these , we say , may from them abundantly understand all things pertaining to true faith and godliness , not only those things which are necessary , but also under the very reason of their necessity , towit , that they are necessary , and as far as , or how and upon what accounts they are so : and that men honest , ‖ teachable and truly fearing god do really most easily understand them . 15. but because there be very many even amongst christians , who either do not at all , or else not with sufficient * attention read these books , nor with care and judgment consider what they read ; or do not frequently , as is meet , piously implore the divine help and assistance , or ‖ else being tainted or filled with prejudice , self-confidence , hatred , envy , ambition , or other corrupt affections , are imploi'd in reading of these books ; and then indeed next , because even in these very books themselves we often meet with here and there , as well things as * phrases peculiar to the said ancient times , and also tropical and figurative manners of speech , which at this time afford us some darkness and difficulty ; and which are such , that unless one be solidly instructed in all these , or else bring with him a mind very docile , honest , and void of affection or partiality , unto the judging or discerning of them , they may easily be wrested to a wrong sence , yea to a perverse , and such as is prejudicial to salvation ; from hence ariseth not only just reason alone ( that we may not treat of many other now ) why the † interpretation , and explication of the scriptures profitably may , yea and alwaies ought to have its place allowed it in the church . 16. but the best interpretation of scripture is that , which most faithfully expresseth the native and literal sence thereof , or at least cometh nearest to it , as that alone which is the true and living ‖ word of god , whereby , as by incorruptible seed , we are begotten again unto the hope of eternal life . now we call the native and literal sence , not so much that , which the words properly taken hold forth , ( as indeed it very often falls out ) as that , which though the words rigedly taken do not insinuate or hint it , yet is most agreeable to right reason , and the very mind and intention of him , that uttered the words , whether it were expressed properly or figuratively . the which may and ought to be known and discovered by the scope and occasion of every place , also from the * subject matter , antecedents and consequents , that is , things going before and following , also from comparing of like places with like , and from palpable absurdities otherwise like to follow , and other arguments of that kind , or from the consideration and weighing of things together . 17. but to desire to fetch or take this exposition from any other author , head , or fountain whatsoever , to wit , from any symbol or creed of mens making , or analogy of faith in this or that place received , or any publick confession of churches ( which we also before advised in our preface , which we would never have at any time severed or divided from this our declaration ) or from the decrees of councils , or consent of fathers one or other , though even the most or greatest part of them , is a thing too uncertain and oftentimes dangerous . 18. and yet do we not therefore lightly despise the pious , probable , or long-since received interpretations of others , especially of the ancient fathers whether greek or latin : much less so as proudly , or arrogantly to reject their unanimous consent ; but we do then at length , and that indeed modestly recede from them , when we find in our conscience , that they alledg things aliene from , or not agreeable with the true sence of the scriptures , or things contrary to it . nor do we think , that we do by this means do them any wrong : since not only every of them apart , but also the most of them jointly , yea all of them taken together , might in many things err ; and themselves also have freely acknowledged it of themselves with one accord : and therefore do expresly forbid , that their writings be simply or without any more ado believed , but desire that we at length so far approve of them , as they agree with the sacred scriptures ; and on the contrary , that we freely reject them so far as they disagree with the same . chap. ii. of the knowledg of the essence of god , o● of the divine nature . 1. furthermore our whole religion contained in these very books doth briefly consist in our right knowledg of the * one only true god , and jesus christ the mediator , whom he hath sent ; and in a lawful or due worship of both in or under the hope of a life eternal and immortal after death , to be certainly obtained and enjoyed in the heavens according to the free promise of the same . 2. and that god may be rightly known and piously worshipped , and that according to the scriptures , † three things offer themselves necessarily to be considered and held by us ; his nature , works , and will. the nature indeed of god , that we may understand , that he is of or in himself most worthy to be worshiped of us : his works , that we may know , that he may rightfully and defervedly require of us , what manner of worship soever he please ; lastly his will , that we may be clearly convinced , that he will be worshipped of us ; and withall know after what manner he will , and ought to be worshipped by us ; that we may assuredly hope for eternal salvation from him . howbeit concerning the nature and works of god , all those things are not necessarily to be held , which in every respect , at least whatsoever belongs to the divine essence , and all the modes or manners of its working and kinds of operations : much less all those things , which either according to the likely and specious placits of the schools , or from the probable discourse of reason , are wont to be affirmed of them : but those only , without which the divine will , revealed in the scriptures either cannot be rightly understood , or performed by us : since they only , who do the will of god and ‖ keep his commandments , are every where in the scripture said truly to know god , and on the contrary , they that do not the same , are said not to know god. so that that alone deserveth to be called the saving knowledg of god , which is joyned with the practice of piety . but other things pertaining hereunto , although haply they may be profitable more or less , either for the promoting of piety ; or for the better understanding , and more happy composing of controversies of religion that may happen ; yet they ought not to be held for necessary doctrines of faith , which we cannot be ignorant of without the loss of salvation . 3. as to the nature of god , the scripture holds forth god unto us under a twofold consideration . 1. absolutely and generally in his essential attributes : to wit , whereby he doth unfold or declare unto us * his spiritual nature and glorious majesty common to the distinct or several persons , sofar as is requisite for our faith and salvation in this life . 2. distinctly & relatively in the mystery of the † sacred trinity , which respecteth the internal and mutual habitude , i. e. state or standing , and certain proper oeconomy , i. e. ordering or disposing of things , of the persons among themselves . these attributes , so far as they necessarily pertain hereunto , are these that follow . 5. i. god is * one , because he is alone , without associate , the most supreme and highest ; who hath neither any before him , nor above him , whom he should depend upon in being , willing , or acting ; but hath his godhead , or divine power , or dominion over all things from himself : nor is there any other besides him , nor can be , with whom all the attributes of a true deity from himself may or can agree ; and therefore he is of altogether absolute † autority , or uncontrolable power , so that he can dispose of his creatures and all his goods howsoever he pleaseth ; that ●s , so as to ‖ give , take away , preserve , destroy , make alive , kill , command , forbid , permit , punish , pardon , encrease , diminish , change , translate , & c. ●s he knoweth it to make for his own glory , and the salvation of those that ●re his , and as he shall see it to comport and agree with his wisdom , goodness , and justice . 6. ii. he is eternal , * because he always was , ever is , and will be the same , without all beginning and end , and all alteration ; yea alone living necessarily by ( his ) nature , or having life and immortality of or from himself ; and therefore in himself always invariable , † incorruptible , and every way immutable : lastly , he is the supreme author , and sole and only donor of that very ‖ eternal life it self , which he himself hath graciously promised unto us in and by jesus christ. 7. iii. he is infinite and immense ; * because he so filleth heaven and earth , that he cannot be circumscribed by any certain spaces of places , nor concluded or enclosed within any bounds ; but he is every-where present in all places , although never so secret or hidden and most remote , in a general and incomprehensible manner . albeit in a certain † peculiar manner , he both gloriously dwelleth in the heaven of the blessed , and exerts or putteth forth a special officacy of his ‖ grace in his saints , though not in all in like measure . from whence there may easily be understood various degrees of the divine presence in the several things that are created . 8. iv. he is omniscient , and indeed of infallible knowledg ; * because he not only altogether most thorowly knoweth all things , which have any entity or being , as they are severally in themselves , whether they be good or evil , past , present , future , also possible and future events ; yea , and also the closest thoughts of the heart , the most secret sayings or words , the most hidden deeds , ( under which also we will comprehend things of omission , or that are left undone ) but also because he keepeth them most present in † memory ; and seeth them , as it were , set before his eyes , whatsoever are at any time well done by us or otherwise : so that this knowledg ( viz. of his ) cannot be defaced , either by ignorance , or forgetfulness , or fraud , or craft , or any deceit or guile : lastly , because he knoweth ‖ most wisely to order , dispose , direct and dispense , and govern all things . 9. v. he is of will most free , * because he is determined neither by any inward necessity of his own nature , nor by any outward force , either of any power or efficacy of object , from without himself , to will , or nill , or to permit those things , which are , or come to pass ; but according to his most free pleasure , or mere counsel , and good pleasure of his own will , he putteth forth himself either to will , or nill , or permit them all . and indeed all things good he so willeth them , that he also * approveth of them , and procureth them : some things also he commandeth , counselleth unto , wisheth , desireth , and in his ●wn way effecteth . but evil things of faults † or sins , ( that is , not only the malice or wickedness it self , but also vitious acts , so far indeed as malice or blame doth necessarily cleave to them , either of themselves , or by reason of some positive law ) he in very deed doth not will them , but hateth , detesteth , forbid deth , disswadeth from them , punisheth them , & oftentimes hindreth them , but never causeth or procureth them . yet he willingly permitteth them , and will permit them ; ‖ not that be doth will that they should be done by us , or efficaciously ordaineth or decreeth that they should be done ; but because he suffereth our actions to proceed in them , and doth not hinder it as he might : and this he doth that he may not overthrow the order once setled by himself , and destroy and void that liberty , which he gave his creature . 10. vi. he is most * good , both in himself , and towards his creatures : because he is not only most highly perfect by nature , and therefore most highly lovely ; but he is also very kind and liberal towards his creatures , although not towards all alike , yea sometimes also towards sinners : but towards his faithful or believing ones , he is † most gracious , gentle , long-suffering , and merciful ; yea , he is most readily disposed to communicate to them the highest and eternal good , that is , than which none better or greater can either be desired or possessed by them . 11. vii . he is most just and * equal , and indeed of justice and equity inflexible : not only because he always loveth that in us , which is right and equal , and hateth all iniquity , in which respect also in scripture he is called holy ; but also because he † never doth wrong to any ; and in all his works and judgments ( and especially in making laws , distributing rewards , and inflicting punishments ) he doth always exactly observe rectitude and justice , whereby he giveth to every one his due , and exerciseth most equal right : lastly , because he is true , ‖ sincere , and in no wise dissembles in his words ; and in performing his covenants and promises , he is most highly faithful and constant . 12. viii . he is omnipotent , or of invincible and insuperable power ; * because he can do whatsoever he pleaseth , though all creatures be never so much against it : yea , indeed he can always do more , than indeed he ever will ; and therefore he can simply do all things whatsoever , that do not imply a contradiction ; that is , which are not necessarily and of themselves repugnant to the certain truth of things , nor to his own divine nature . 13. ix . lastly , he is most blessed or happy , and indeed of * compleat and incomprehensible blessedness ; because he possesseth both a nature in all respects absolute , and a majesty in the highest degree glorious , and every way aboundeth with the treasures of all good ; and feareth not any hurt or evil from any , nor standeth in need of any good from without himself at any time ; but doth largely of his own give all unto all , as he pleaseth , because he is the first , chief , and ever inexhaustible fountain of all things that are good . 14. and thus much touching the essential attributes of god , pertaining indeed to this head : all which generally and particularly we believe to be most profitable , yea hitherto necessary to be known , insomuch that without the knowledg of these we cannot worship god aright ; but by it we may . for because god is one , it is altogether just and necessary for us , that we with soul and body depend wholly upon him only , as the first or chief author of our salvation ; and again likewise , that our whole worship terminate and end in him alone . 15. because he is of irresragable power , and supreme authority , it is altogether meet and necessary , that we do , whosoever we be , and wheresoever at least we are , in all things most humbly submit our selves unto him , as king of kings , * and lord of lords , any where sworn to none , nor obnoxious to any ; that we do pray continually unto him for † his benefits , and other things necessary , or at least useful for us , that we give him thanks for things received : also that all adversity , whatsoever he sendeth , we should bear it patiently , and quietly , and contentedly , and that we should never abuse our prosperity , or grow proud thereby . 16. because he is eternal and immutable , it is requisite that we be very believingly confident to expect , and firmly to hope for the reward of * eternal life , graciously promised unto us by him in christ ; and certainly believe , that he will never at any time either alter or change it himself , nor suffer it to be violently taken away from us by others . 17. because he is immense and omnipresent , it is meet that we every-where walk circumspectly , reverently , and carefully , as in his † sight ; that we also always pour out unto him our prayers and supplications , with all humisity and submission , and a firm confidence of being heard ; and that we think , speak , or do nothing at any time , but what is serious , grave , or weighty , and worthy the presence of so great a deity . 18. because he is of infallible knowledg , it is expected that we walk and live uprightly , and sincerely , and circumspectly ; that we always study to approve our thoughts , † words , and actions unto him ; that we continually commend our cause , when good and just , unto him ; that we with boldness offer unto him our prayers , sighs , and groans ; and lastly , that we be thorowly perswaded that he taketh care of us and all our concerns . 19. because he is of most free power and will , it behoveth us , that whatsoever * good things we have , either in common with others , or peculiar before and above others , ( whether bodily or spiritual ) we attribute it to his alone spontaneous liberality , and most free munificency ; that we always diligently and seriously seek his grace and favour , and carefully endeavour to retain the same ; that we humbly deprecate or pray against his punishments and threatnings ; and whatsoever he either doth himself , or suffereth to be done by † others , or willeth to be done by us , we do not measure the same by our own proper sense and apprehensions , but that we always religiously adore it , as proceeding from his most good and free pleasure and disposal . 20. because he is most good and bountiful , it is ●it and meet * that we love and delight in him with all our heart , with all our soul , and with all our might ; that we resolutely trust or relie on his promises , confidently implore his grace and mercy , do willingly and chearfully conform our selves to his most bountiful will , and that even under the cross , and always and every-where obey him . 21. because he is of inflexible equity and * justice , and also truth ; we are to see that we never murmur against him , when he commandeth , tempteth , visiteth , punisheth , permitteth evils , &c. and that we never at any time doubt of his promises and threatnings , and other his sayings . and because he is in the highest degree holy , † that we also imitate him in a serious study and exercise of holiness . 22. because he is of insuperable power , it concerns us that we fear him , who is able to cast body and soul into * hell ; and that we dread ●is terrible anger , and the evils indeed which he threatneth , that we seriously fear them ; and the good things which he promiseth , that we do with a firm and undoubted faith expect them ; lastly , that we do not , so long as we serve christ , too much fear the force and power † either of the devil , or death , or hell , or tyrants , or any of other enemies ; or for their sakes ever commit or do any thing unworthy of the name of christ. 23. because he is most blessed , and indeed of perfect blessedness and glorious majesty ; it is our duty that we earnestly aspire unto , or breath after a participation of his glory and joy , according to our measure ; and therefore desire to be perfectly united with him after death , to see him face to face , and to be blessed and satisfied with the fulness of his house ; and being supported with this desire and hope unshaken , that we sincerely do all things that he commandeth ; carefully avoid those things which he forbiddeth ; lastly , that we bear with courage whatsoever he will have us to bear , although the punishments of the most bitter and most ignominions death were to be undergone by us for his name . and thus far concerning the nature of god in common or absolutely considered . chap. iii. of the holy and sacred trinity . 1. but god is considered by way of distinction , and relatively under a three-fold * hypostasis , or three persons ; under which indeed he himself in his word hath manifested his own godhead , to be considered of us oeconomically ( i. e. by way of dispensation ) and with respect to it self . and this † trinity is , father , son , and holy ghost . as one hypostasis ( or person ) of the godhead is * without cause , that is , unproduced and unbegotten : another is produced of the father by generation , or the only begotten of the father : lastly , another in peculiar manner proceedeth from the father and the son , or floweth from the father by the son. 2. for it is the * father only that is void of all original , or altogether unbegotten and proceeding from none other ; but who yet hath from eternity communicated his own deity both to his only begotten * son , not indeed by creation , † ( in which respect the angels are called the sons of god ) nor by gracious ‖ adoption , ( by which we that are believers are also the sons of god ) nor only by the * gracious communication of divine power ( or authority ) and supreme glory , as he is mediator ▪ but also by a true , but yet secret and ineffable † generation ; and also to the holy spirit proceeding from both , ‖ by likewise a secret emanation or spiration ; and therefore the father is most justly counted the fountain and original of the whole duty . 3. the son therefore and holy spirit , although as to both their hypostasis , and manner , and order of having the deity , they be truly distinct from the father ; yet are they truly partakers of the same deity , or divine essence and nature absolutely and in common considered with the father : as amongst other considerations is chiefly proved from the divine * names or titles , † also from the divine properties and operations which are every where in the sacred scriptures clearly given to them both . and here is the sum of the whole apostles creed , wherein we profess that we believe in one god the father almighty , &c. and in his only begotten son , &c. and lastly , in the holy ghost . 4. and these things may suffice concerning even this mystery : the which indeed to treat of very soberly , prudently , and religiously , we judg altogether necessary ; and very safe as far as may be , to express the same in the proper and express phrases or words of the holy ghost : since the spirit of god himself * must best know himself , and be best able most rightly and truly to express his own nature ; nay farther , and hath also been pleased , as far as is necessary and sufficient , to declare the same unto us in his word ; whom we ought so long reverently & most religiously to follow , until at length we † see god himself face to face , know him perfectly ; as he will then indeed in that glorious world to come hold forth himself most clearly to be seen and known of us . and thus far indeed of god himself . chap. iv. of the knowledg of the works of god. 1. in the second place there come to be considered the works of god , whereby he manifesteth his own glory , and communicateth certain good things unto us , and in some respect holdeth forth himself to be known of us : and which consequently are a certain foundation , whereon there is grounded a right and authority in god , * by vertue or reason whereof he may , and of right usually doth require worship of us , both for matter and manner or kind as he pleaseth ; also a justice and equity , according unto which we are obliged to yeeld unto him wholly and entirely such worship , † as himself according to his due right requireth of us . 2. these kind of works fall under a twofold consideration . 1. as they were fore-known and fore-ordained of god ‖ before all ages , or before the foun dations of the world were laid , which are wont in one word to be called his decrees . 2. as they are manifested in time , or according to the manner and order , now long since most wisely established and pitcht upon in the divine decree ( whether general or special , or absolute or conditional ) are put in execution . and from this execution , and * the reason and manner thereof , we are to judg of the decrees themselves . for such altogether are the decrees , as is the execution of the same : nor can it be without a mark of inconstancy , that the execution should not answer the decree , much more that it should be repugnant to , and cross or thwart the same . 3. the works indeed of such execution , are principally two : to wit , the work of creation , † when man was not yet in being ; and of re-creation and making anew , or redemption , ‖ when man together with his whole posterity was now fallen , and by reason of sin become liable to death and eternal condemnation . to both these works the continual providence of god , * or conservation and government of things doth closely cleave ; and that alwaies accommodate to the natures and properties of the things that were created , except when any thing falleth out extraordinarily , as in miracles , &c. chap. v. of the creation of the world , of angels an● of men. 1. the creation of the world is that first † and most powerful production of all things made of nothing , to wit , that primaeve perfect forming of the heaven , and the earth , and the sea , and of all things that are therein : of which also there is mention made in the apostles cr●ed , when we say , i believe in god the father almighty , creator of heaven and earth . 2. among the creatures , * angels and men are the most excellent , the one being the inhabitants of the heavens , the other of the earth ; the one being in●isible , the other visible . the angels are ministring spirits , dwelling ordinarily in † the heavens above the world and there stand before god , as officers or servants and messengers attendant on ●im : both continually to declare aloud his praises , and to either declare , or powerfully to execute his commands throughout the whole world. 3. subtilely to define many things without the scriptures concerning thei● essence , order , degrees , number , &c we deem neither necessary nor useful , but rather dangerous . it is sufficient for us , piously to believe what the scriptures do clearly affirm of them . that indeed some of them keeping their original or first estate ( principali●● ) have constantly adhered to god their lord creatour , which therefore are called ‖ holy , elect , and angels of light : ●istinguished indeed by divers orders , into thrones powers , dominations , &c. but which no man in this mortality can easily define or determine . that others , * sinning against god , abode not in the truth : but left long since their first estate and place of abode and ●ffice ; and therefore being thrust out of the heaven of the blessed into hell , and bound under chains of darkness , they every-where in this lower world under their * prince ( who is called that old serpent , the great dragon , also the god and prince of thi● world , the tempter , devil and satan wander to and fro through the air : and being become , through their own fault , evil demons and impure spirits , they are every-where adversaries to the glory of god , and the salvation of the godly : but in the wicked and such as obstinately refuse to obey the will of god , they † powerfully rule and reign through seductions or errours , through wickednesses , mischievous deeds , worldly lusts , and various arts , deceits , force , idolatry , tyranny , and other works proper to the world : being hereafter together with wicked and ungodly men to be cast into ‖ everlasting ●ire . 4. god at the beginning made men only two , * man and woman ; and the body indeed of the man he formed of the earth , but the body of the woman he formed of a rib-bone of the man : and endowed them both with a rational and † immortal spirit , yea created them unto his own ‖ image and likeness ; and placed and set them in this world , as in a most goodly kingdom beautified and adorned for their sakes ; yea further , he placed and set them in the most pleasant paradise or garden of the world it self , as in an august or stately palace , as lords and princes of the rest of the creatures . 5. god also indeed adorned and beautified them with a pure and clear understanding , a right mind , with a * free will , and other upright , entire , and sound affections : furthermore he sufficiently furnished them with all necessary wisdome , integrity , and variety of grace in this estate , that they might know not only to use and improve aright their glorious rule , dominion and command over the rest of the creatures ; † but also that they might above all rightly understand the will of god towards themselves ; and freely subject their own will ( by which in other respects they did freely exercise command not only over other , but also over their own proper actions unto god as their indeed supreme lord and lawgiver ; and by constant obeying of him might live not only here according to their hearts wish , but also hereafter be for ever happy and blessed . 6. wherefore this work of creation chiefly serves to this end , that ma● might understand , * that whatsoever good he hath , he is wholly owing unto god for it , and that he is bound , if he require it , to render and consecrate the same wholly unto him ; lastly , that he ●● obliged by the highest right always to give him thanks . for † he that hat● no good of himself , owes all to hi● from whom he hath whatsoever he hath ; and therefore ought continually to glory in him only ‖ and not in himself . 7. but they who premise or hold , a● previous and antecedent to this work not only an absolute election of certain particular men unto eternal salvation * but also the like reprobation of others the greatest part , unto eternal torments , and indeed both peremptory , and made concerning particular persons , every o● them by name from all eternity ; they do not only invert the natural order of things , but also deny the true use of the creation , and wholly and plainly take away the native power or force resulting from this work , to wit , of obliging man to obey god in all things . for indeed god cannot of right require , that a man should wholly devest himself of the exercise of his liberty , which he received by creation , and deprive himself of the use and enjoyment of divers pleasures , and in all things subject himself to the will of another , to or with his greatest labour and trouble : if he have now before-hand , for no fault of his own foregoing , determined to inflict upon him a far greater and more grevous evil , then that good is which he gave him by creation : nay , if he therefore bestowed on him that temporal and lighter good , that he might under some pretence inflict upon him an eternal and truly lamentable evil absolutely destinated to him before . and now is not a man by any right bound to obey him , who before he was disobedient , yea before he was able to obey , did fatally destine him to this eternal evil. moreover the authors of this opinion do not only make god unwise , for that he destinateth him who is not yet in being ( yea of whose being there is nothing yet decreed ) unto eternal life or death ; but also most unjust , and consequently the true and proper author of sin. for if god , as they are pleased to speak , hath predestinated his innocent or harmless creature to an eternal , and really dreadful destruction ; it is necessary likewise , that he destinated the same unto sin also : † because where there is no sin , or transgression , there punishment or penal perdition cannot justly take place ; and so neither a just destination or appointment unto any punishment , much less unto eternal torments , and everlasting and endless lamentations and wailings . therefore , ‖ according to the opinion of these men , even god himself most properly , and by reason of his prime intention , will be the truest cause of sin , for that he is the alone cause of destination both to destruction and sin . nor can a man now be justly punished for such a sin unto which he was precisely ( or absolutely ) destined of god , and consequently unto which ●e is by the most powerful will or decree and ordination of god at last compelled . chap. vi. of the providence of god , or his preservation and government of things . 1. creation is immediately suceeded by gods actual providence , which in the mean while also extendeth it self to the work of redemption , and to all both ages and works , and things , which are , or come to pass in this world. for this is nothing else , * but a serious and continual inspection , care and government of this whole universe , but chiefly of man ( for whose good , unto the glory of god all things were created and made ) or the conservation and upholding of all creatures , to wit , both of things and persons : also the governing and directing of our actions ; and of all events ( whether they be good or evil ) which in time in any manner befall the creatures , and especially men , but most of all the godly : and this instituted and contrived according to the most exact rule of divine wisdom , justice and equity . 2. this therefore is partly general , * as it respects all creatures , partly special , † as it concerns angels and men ; but most of all as it concerns the godly and saints . by his general providence god taketh care of , and governeth all things , whatsoever and wheresoever ; ‖ yet in a different manner and divers degrees of actings , and that according to his own eternal good pleasure and truly to be admired wisdom . for he doth not only conserve their natures , or properties , and powers or force ; but he also useth them according to his free power and pleasure , either for the good or punishment of man , to wit , by communicating them , or by denying them , by taking them away , by transferring them , by exciting or stirring them up , by giving check to them , by repressing them , by directing or disposing of them , by multiplying them , by lessening them , by intending or strengthening them , by remitting or weakening or abateing them , &c. either as the goodness , or grace or mercy and long-suffering of god ; or on the contrary his revenge , or wrath and severity shall think meet to require . the special providence of god about the angels , * so far indeed as is revealed unto us in the scriptures , hath been already sufficiently shewed before in their creation . for god useth their service both for to manifest his own glory , and also for to govern all the parts of the world ; and in special he makes use of their singular and passing both wisdom , power , swiftness , number , or multitude , &c. and that indeed for to instruct , take care of , observe , keep and comfort men , or even also to punish them , as he judgeth it comportant with his own glory , or the safety and salvation of his people . and about men , or rather about the free , and especially about the religious operations of men , it is divers ways exercised and employed . for first he limiteth and boundeth the liberty of their will , by legislation or making laws : † that man cannot without sin , either will or do , whatsoever he hath a will and a mind to do : yea chiefly for this very end , that he may not will , nor do but those things that are right and just : and that by that means , as a lively image , he might reflect or look back upon his creator , and remain alway● freely subject to him . again , ‖ that man might willingly and chearfully yield and perform the said obedience , god ratifies and confirms the law which he makes for him by notable and great promises and threatnings : and that he may the more effectually and the better draw out and procure the same , he maketh use of divers perswasions , exhortations , entreaties , signs , mighty works and wonders with him , &c. and doth excite , put forward , help , and strengthen him , as far indeed as is sufficient , that man might really and truely obey him , and persevere in such his obedience even to the end . thirdly , * his obedience , and actions obedientially performed , he doth with special care observe , approve of , delight in them , and always faithfully remember them as worthy of his promised gracious reward , and as such continually setteth them in his sight . 3. as touching disobedience or * sins , although he hare it with the greatest hatred , yet doth he wittingly and willingly permit or , suffer it to be , yet not with such a permission , the which being granted . disobedience cannot but follow ; ( for 〈◊〉 disobedience would as necessarily follow from god permission , as the effect doth its cause , and by this means god would be altogether the author of sin : yea sin would indeed be no longer sin , much less worthy of eternal punishment ) but which being granted , man only may become actually disobedient ( though not without danger or punishment ) if he be altogether so minded or will. for true permission requireth , that not only the power of the will be free in it self , but also that the use and exercise of the said power be free also , and indifferently disposed or enclined to the opposites or contraries ; or that it remain free from all necessity whatever both inward and outward . secondly , † the actions that slow or proceed from disobedience he variously according to his own infinite wisdome , directeth them , either unto this or that object , and to some certain end , what for matter and kind he pleaseth , man himself oftentimes knowing nothing of it , nor suspecting any such matter , yea sometimes when it is wholly against his will : and he doth withal so determine or bound them , that they do not always really come into act , when the devil and wicked men would have them , neither are so many , nor so grievous , nor last so long , as they would desire them . thirdly , ‖ being committed he punisheth , or remitteth them , as seemeth good to himself . but he never decrees evil actions , that they should be ; nor doth he approve of them , nor love them ; * neither doth he ever properly bid or command them : much less so as to cause or procure them , or to stir up or force any one to them , and for the same so procured by himself to punish and take vengeance on him : but he always seriously hates and † detests them ; and therefore doth holily prohibit and forbid them , and at length doth punish sinners , especially the rebellious and obstinate , severely for them . 4. the manner of this same providence doth vary , both in respect of quantity and also of quality . in respect of quantity : because first it doth not primarily nor equally extend its care and affection to all its objects alike . for it taketh care of men first , and more ‖ than of other living creatures ; and among men more of the godly * than of the ungodly ; and among the godly those that are eminent , that is , those who excel or are eminent either for virtue , † or places of office , and divine gifts , either in the church or common-wealth , above others : whereunto also belongeth that of the apostle , doth god take care for oxen ? secondly , he doth love and accept more of internal actions morally good in themselves , than of bare or meer persons . ‖ for such or such actions do not therefore please him , because the person doth in some respect or other please him ; but on the contrary , because these actions please him , therefore the person pleaseth him . thirdly , towards persons not yet doing their duty ( whether because of gross ignorance , under which through the corruption of the times they still labour ; or by reason of some sinful habit , haply more deeply rooted than ordinarily , and which they cannot easily put off ) he oftentimes exerciseth greater patience , * long suffering and forbearance , than towards those that are illuminated , and do either constantly , or ever and anon make head against or resist their enlightned conscience , or have more frequently relapsed . fourthly , about those , who are truly pious and already do their duty , he ordinarily shews greater † affection , pleasure , study , and care about them than about any others . whence also he affords them more and greater assistances of his grace , gifts of his holy spirit , and means of salvation , than to others ; yea he is wont to bear with them with g●eater patience and forbearance , and more ardent zeal , when they fall through insirmity , then with others . fistly and lastly , towards those who altogether do not their duty , and are guilty of long contumacy and rebellion , he commonly exerciseth greater hatred and wrath towards them , than towards any other sinners whatsoever , to wit , by laying upon ‖ them oftentimes more then ordinary greivous curses : sometimes also by blinding them , by hardening them , by delivering them up unto the efficacy of errour , and unto their own corrupt desires , and unto a reprobate mind , ( which doth not so much as approve of what is right , nor justly approve it self to any other ) yea up into the power of satan himself , who worketh powerfully in the children of disobedience . lastly , sometimes by punishing them exemplarily & openly , * as it were upon the theatre of the world before the sun , and in the sight of others he magnificently maketh shew of his just displeasure and terrible power in them . 5. it varieth in respect of quality : because , first , about some objects , either to effect them , or to hinder them from being effected , or for the directing of them , god useth his absolute and irresistible omnipotency ; † about others he affordeth his concurse and help fit and accommodate to things , and as it were attempered to our own nature . secondly , some things he doth immediately work by himself , other he worketh mediately by angels , men or other creatures . 3. some things he accomplisheth as it were by a physical or natural action or way of working ; other he effecteth by an ethical or moral operation : and both these are done according to the natures and faculties or powers implanted in things in their creation : seldom indeed above , but never contrary to them . lastly , he doth administer or manage and order all things in the best manner , that is , always for the most part agreeable to his own nature , and the nature of things . 6. wherefore although the providence of god do intervene or interess itself in ‖ all the deeds , words and thoughts of all men ; and god thereby disposeth of all outward actions , and events of all things according to his alone pleasure : yet the natural contingency of things , and the innate * liberty of mans will , once long since given it in creation , he doth never take away thereby : but leaveth ordinarily the natures of things safe and entire : and in such sort concurreth with the will of man in acting , that he suffers it also to act acording to its own nature , and freely perform its part : and therefore doth not at any time lay upon it a necessity of doing well , much less of doing ill . 7. there is therefore nothing that comes to pass any where in the whole world rashly or by chance ; that is , god either not knowing of it , or not regarding it , or only idly looking on , much less he altogether withstanding it , or being wholly against it , and not in the least willing to permit it . and there is nothing also done by man , whether good or evil , altogether fatally and incontingently , or precisely necessarily , that is , god violently forcing their wills to this or that , or at least offering any irresistible force to any men , by any absolute and evermore efficacious decree ( whether you will call it effective or permissive , as some are pleased fondly to speak ) to do so , or otherwise . 8. therefore by reason of the true providence of god ( to wit , wisely , holily , and righteously moderating or ruling all things ) there is no place left at any time in the world , either for the blind fortune and brute temerity of the epicureans , or for the iron and fatal necessity of the stoicks , manichaeans , or predestinarians . which two rocks , as being indeed extremely prejudicial and dangerous , are chiefly in this point or matter to be taken heed of and avoided from whence furthermore those who are truly pious , being rightly in●ormed of a● these things , in adversity become always patient , and ‖ in prospetity a● was thankful towards god ; and more over for the future also do repose willingly or freely and constantly thei● chiefest confidence in god , as their mo●● faithful and trusty father . chap. vii . of the sin and misery of man. 1. both these works of the divine goodness , of which we have spoken , to wit , creation and providence , are seconded or followed by a singular work of grace and mercy : but such as unto which sin it self hath ministred a certain occasion , * and , which is the consequent of sin , the just punishment , or penal or miserable estate of man : from which they that believe are freely delivered by christ : of which things we are hereafter in order to treat . 2. sin was at first in this manner brought into the world. † man being created with such faculties as we have said , god gave him a law , of not eating of the fruit of the tree of the knowledg of good and evil , standing in the midst of the garden , under the pain of eternal death and divers miseries besides . that law adam brake , ‖ together with eve his wife , being beguiled by satan , and deceived by his false perswasions . he brake it , i say , not only by a spontaneous will , or a will no forced , but by a will * altogether free because he was not forc't either by any outward violent impulse , or any secret and hidden determination or necessitation ( proceeding either from god , or the devil ) to will to pluck or eat of the forbidden fruit : nor did he fall into the sin through any withdrawing or denying ( which some ignorantly call permission o● the efficacious permissive decree ) of any divine virtue , or action necessary for th● avoiding of sin : nor lastly was he impelled or moved by any power , command or instinct , althoughn ever so secret or hidden to transgress of or from god : ( to wit , that god might have an opportunity to exercise his sparing or pardoning mercy , and punitive justice ) as some perversly teach . for by this means god would truly , properly and chiefly , nay solely be the author of sin : yea by this means that transgression would not be truly & properly sin at all : nor could man by reason thereof have become truly guilty , or justly miserable thereby : furthermore , neither had god therefrom gotten an opportunity of shewing mercy and exercising justice , as truly and properly such : but man by the meer pure liberty of his will , altogether free both from all inward and outward necessity , only the permission of god intervening , and the alone swasion and motion of the devil , the which man might easily have resisted and not listened unto , preceding , and the beauty and gracefulness of the fruit in the case outwardly enticing , he committed this sin . 3. by this transgression man by vertue of the divine threatning became guilty of † eternal death , and manifold misery : and was stript of that primaeve happiness which he received in his creation , and therefore cast out of that most delightful garden , ( a type of the coelestial paradise ) in which otherwise he did happily converse with god : and was for ever debarr'd from the tree of life ; which was the symbol or token or pledg of a blessed immortality . 4. and because ada● was the stock and root of all mankind , therefore he involved and intangled not only himself , but also all his ‖ posterrity ( who were as it were shut up in his loyns , and were by natural generation to proceed from him ) in the same death and misery with himself : so that all men without any difference , our lord jesus christ only excepted , are by this one only sin of adam deprived of that primaeve happiness , and destitute of that true righteousness , which is necessary for the obtaining of eternal life , and consequently are now born lyable to that eternal death , and likewise manifold misery , that we spake of . and this is usually and vulgarly called original sin. concerning which , notwithstanding we are to hold , that the most bountiful god , in and by his beloved son jesus christ , as in and by another and new adam , hath provided or prepared a free remedy for al against that evil or malady , which was derived unto us from adam . so that even from hence the mischievous errour of those , who use to lay the ground of the decree of absolute reprobation , being a thing forged in their own brains and fancy , in this sin , * may sufficiently appear . 5. besides this sin , there are also other , which are every man 's own proper sins or actual sins , † the which also do really multiply our guilt before god , and do in things spiritual darken our minds , nay and by degrees blind them , and lastly by custome in sinning do more and more deprave or pervert our wills. 6. of this sort of sins there are divers kinds and several degrees , as may be understood by their several objects , subjects , causes , manners , effects , and circumstances : to wit , there is one of ‖ commission , another of omission : * one of the flesh , another of the spirit : † one proceeding from ignorance , ‖ another from sudden passion or infirmity , * another from set malice : † one against conscience , another not against conscience : ‖ one reigning , another not reigning : * one unto death , another not unto death : † one against the holy ghost , another not against the holy ghost , &c. hence concerning these we must always hold this for certain , that there are some actual sins of which it is either expresly written , or not obscurely hinted , that he that doth them shall not inherit the kingdom of heaven and eternal life , such as are all those works of the flesh which are described , gal. 5. 1 cor. 6. eph. 5. tit. 3. and elsewhere , and those that are like unto them : ‖ whether they be accompanied with a contempt of god , and a manifest abuse of right reason : or at least such , as * in no wise become him , who is desirous of eternal and heavenly good things : such as are the love of the world and of the things of the world , anxious and continual cares and disquieting thoughts about getting them , and possessing them and keeping them , &c. but there are others that are such , that deserve rather to be called lighter failings , then crimes or wickednesses , † which , according to the gracious covenant of god , and his fatherly love and kindness , do not exclude a man from the hope of eternal life ; although he be not yet wholly freed from some one of them : if so be he do not wittingly , and advisedly bring this difficulty of freeing himself there fom up on himself , or by any other means whatever of continuing in them : but that he falleth into them only through incogitancy , frailty , want of consideration , or some sudden passion , whether it proceed from some natural temper , or evil custom , or some unexpected chance , &c. therefore acts here are for the most part accurately to be distinguished from habits , and , in that respect or kind , manifest imperfections and frailties are likewise carefuly to be distinguished from those acts , which are committed against the express and present dictate of natural reason or supernatural revelation , and accompanied with an open transgression of some command , and hurt or wrong of our neighbor ( especially according to the sence of the new testament . ) 7. according to the divers quantity and quality of sins , so also are there * divers punishments appointed and ordained of god for sins : to wit , both of loss and sense , both temporal and eternal ; lastly both bodily and spiritual , &c. 8. and indeed that twofold force and efficacy of sin , which hath been formerly mentioned ( to wit , damnation or death eternal , and the servitude of sin , or captivity under the custom of sin ) hath now long most clearly all along appeared , whilst god did not as yet plainly and fully reveal his saving grace or favour designed before all ages † unto sinners ; but did only afar off , obscurely and as it were through a lattice or casement , make discovery of it , to wit ▪ under a general promise thereof , ‖ and under a type * and shadow of bodily things . for although under the old testament there were not altogether wanting some , who through the assistance of the said divine grace believed on god and through faith walked uprightly and sincerely before god ; and by a life ordered according to the will of god , shook off the dominion of sin , and by the said lively faith also were truly justified or absolved from the guilt of their sins , and endowed with the reward of eternal life : † as is clear in the examples of abel , enoch , and abraham the father of all that believe , &c. yet were the most carried away , and as it were overwhelmed with the weight of their sin and load of their misery . for whereas at the beginning there was as yet no written law given ; but the dictate of natural reason , traditions of fathers , and certain other divine and angelical revelations , and apparitions only , god so ordering the matter , did take place or bear sway amongst men : ‖ sin was not only in the world , but also did so far exert and put forth its power , that all flesh ( a few only excepted , who were * righteous , and by faith walked holily before god ) corrupted † its way , and every imagination of man was only evil from his childhood . whence the guilt of sin was then so far encreased , that an universal deluge of water was brought upon the world of the † ungodly . 9. again , after the floud sin was not only not washed away , but rather like leaven , was diffused and spread throughout the whole race of mankind : so that ‖ whole people , nations , and countries every where defiled themselves with idolatry , and other foul and abominable sins , and in the greatest and largest societies or communities of men there were * scarce ten righteous persons to be found . at length when god , having passed by other nations , † did choose some certain men from the rest of the multitude of idolaters and sinners unto himself , and out of his special grace did impose or lay upon their posterity a written law , consisting of many and divers precepts ( moral , ceremonial , political ) ‖ as a burdensome and insuportable yoak and fence , * and , that they might be the more effectually restrained from sinning , & compelled to do their duty , did also ratify and confirm the same by most severe † threatnings and manifold promises : yea further did ever and anon , by ‖ his prophets and other of his servants cause the sermons of his gracious will and pleasure to be repeated and inculcated upon them for the further let and hinderance of transgressions ; yet sin nevertheless and notwithstanding all still prevailed and overcame , and its dominion was not only not extinct by this law , and the guilt thereof by * the blood of bulls and goats , and other sacrifices of that kind , not taken away ; but sin was ever the more and more encreased , and as it were by a prick or goad stirred up and provoked by the law ; and the guilt of death and condemnation so far aggravated , that the whole world became shut up under sin , and liable unto condemnation . 10. from whence at length the most high necessity , and also advantage of the grace of god , prepared or preordained for us in christ before all ages , hath evidently appeared : for without it we can neither shake off the miserable yoak of sin , nor † do any thing truly good in religion at all , nor lastly ever escape ‖ eternal death , or any true punishment of sin. much less are we at any time able without it and of our selves , or by any other creatures , to obtain eternal salvation . chap. viii . of the work of redemption , and of the person and offices of jesus christ. 1. vvherefore it seemed good to the most merciful god , in * the end of the world , or in the fulness of time , in very deed to set upon and throughly to accomplish that most excellent work , which † he had foreknown or purposed in himself before the foundations of the world , and in successive ages all along under divers figures , ‖ shadows and types ( as it were in a rude draught pourtrayed ) held forth to be seen af●r off , and darkly known of men ; to wit , the work of redemption * or of a new creation : whereby he might of his meer grace and mercy deliver man , who by reason of sin was become lyable to eternal death and condemnation , and lay in miserable sort under the bondage of sin , from the said guilt , and restore him unto the hope of an eternal and immortal life ; and minister to him sufficient , yea and superabundant power and ability , to cast off the dominion of sin , and to obey the will of god with his whole heart . 2. this work god hath accomplished by his one only begotten son , our lord jesus christ : † whom indeed he therefore sent into the world , not only that he might by him most openly declare , and divers ways confirm his most merciful will , concerning his bestowing eternal life freely upon sinners that do seriously and truly repent and believe ; but also in very deed , that he might through his most holy obedience , and the effectual working of his holy spirit in us , as far as in him lyeth , by degrees bring us to the said wished and desired end . 3. furthermore , the whole knowledg of this son of god , our lord jesus christ , as far indeed as is savingly necessary , consists chiefly of two parts . for it respecteth partly his person , and partly his office. in respect of his person jesus christ is true and eternal god , ‖ and withal true and perfectly just man , * in one and the same person : for that he is the natural , only begotten and proper son of god , † in the fulness of time , by the operation of the holy ghost , made true and entire man , and born of the virgin mary , without any spot or stain of sin. 4. and he was not only true , or entire and perfect man , as to his substance , to wit , consisting of a true humane body , and a reasonable soul : but also truly obnoxious , or subject to the same infirmities , ‖ passions , miseries , afflictions , troubles , griefs , sorrows , ignominy , reproaches , and consequently the most sharp or bitter death , as we are : and that for this very end , that being in all things made like unto his brethren ( yet without sin ) he might be our merciful and faithful high priest in things pertaining unto god , to expiate the sins of the people . and this is meant by that article of the apostles creed concerning christ jesus , i believe in jesus christ , the only begotten son of god , our lord : who was conceived by the holy ghost , born of the virgin mary . 5. the office of jesus christ is threefold : prophetical , priestly , and kingly : ‖ all which he did partly now long since in this world in his state of humiliation and abasement or emptying of himself faithfully administer , and now also partly doth gloriously administer or discharge in heaven , in his state of glory and exaltation . unto the former state pertain these articles following : * he suffered under pontius pilate , was crucified , dead and buried , he descended into hell. by which , as it were by certain steps or degrees , the whole humiliation of jesus christ , to wit , such as became him as our prophet , and priest , was leisurely consummated and finished . unto the latter are to be referred these † the third day he rose again from the dead , he ascended up into heaven , he sitteth at the right hand of god the father almighty : from thence he shall come to judge the quick and the dead . by which things is excellently described , partly a certain preparation unto both the kingly and pontificial dignity of jesus christ , partly this very dignity it self , and the magnificent exertion , or shewing forth of the same . 6. his prophetical office he hath now long since fully performed and finished , not only when he openly revealed unto us by * his gospel the will of god concerning the communicating of salvation truly such , or of eternal life to all that only believe and obey after death : but hath also by manifest signs † and miracles too great to be questioned or excepted against , and also by ‖ the example of his own proper obedience , both in his life and death most evidently confirmed it ; and withall yet further after his death he hath most substantially by divers arguments , for * fourty days together , asserted and proved the same . 7. his priestly office he partly performed long since , when at his father's command , whom † submissively obeying , he underwent on our behalf the cursed death of the ‖ cross , and offered up himself to god his father as a propitiatory sacrifice for the sins of all mankind , and suffered himself being innocent to beslain upon the altar of the cross : * partly he doth yet still daily perform the same , whilst being alive again he continually appeareth in heaven before the face of god , for the sake of men , and doth in effectual and glorious wise intercede for those that believe , shewing himself indeed at all times and in all places a most faithful advocate and patron to them . 8. his kingly office he doth even now continually exercise , since , being once raised from death by the father , and advanced to the throne of supreme majesty † in heaven , and set down at the right hand of god on high , ‖ and having obtained all power in heaven and earth , he rules every where in magnificent manner : and indeed he doth so dispose of and govern * all things according to his own will and pleasure , that he does chiefly and in the first place consult the safety and salvation of his faithful ones : to wit , since he hath not only now long since instituted the ministry of the gospel for our good , but doth also continually in powerful-wise preserve it against all sorts of obstacles or hinderances , and therein still admirably doth exert his own spiritual efficacy : and whil the doth by his spirits and angels , his ministers and attendants , powerfully guard , protect and defend even in this life † his faithful subjects against the devices , wiles , snares , force and power of satan , tyrants and all other their enemies : until he shall in the last ‖ judgment utterly destroy the one , and take up the other into his heavenly and immortal glory , and make them everlastingly happy and blessed . and indeed upon these offices is built both the knowledg and worship , proper and peculiar to jesus christ as he is mediator , of which hereafter in their order and place . 9. but from hence it appeareth that jesus christ is not our saviour in one way , or upon one account only and alone , to wit , not only by his preaching example & martyrdom or suffering : or that he is not so only therefore , because he hath declared unto us the way of eternal life and confirmed it by miracles , also by the examplariness of his life , and by his death , and by this means hath purchased to himself a supreme power and virtue to save us : but withall indeed by virtue of merit with or towards god , and efficacy arising or proceeding therefrom , and immediatly respecting us . by virtue of merit doubtless or desert , * because he hath merited eternal salvation for us by his obedience , or because by the mediation hereof , especially of his violent and bloody death , ( as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price of redemption , and propitiatory sacrifice ) god hath thus far reconciled all sinners unto himself , that for the sake of this price of redemption and sacrifice he was pleased to be at one with them again , and to open the door of eternal salvation , and way of immortality to them : even as it was prefigured many ages before under divers types , figures , and shadows † of the old testament , and especially under the type of that solemn sacrifice , which the high-priest once every year performed in the holy of holies . and he is our saviour indeed by way of efficacy , ‖ in as much as he doth effectually apply the spirituall virtue and fruit of the said merit of his , to his faithful followers , and really affords it to them to enjoy , and makes them through faith really partakers of all those benefits , which he by his obedience hath purchased for them , of which more afterwards . 10. but those men , who hold that there was both an absolute election , and an absolute reprobation of certain persons ( whether considered before the fall , or only under or after the fall , without faith in christ on the one hand , or disobedience on the other hand ) was in order first made and past , before jesus christ was designed of the father as a mediator for them , they enervate , nay do wholly and utterly overthrow the universal force and vertue of this same merit , and the truth and reality of its efficacy . neither indeed was it necessary , that there should be made any true or real expiation of sins by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or redemption of christ for them , nay , nor indeed was it so much as possible ( if truth may be freely spoken ) who were now long before by name peremptorily and absolutely destinated or appointed , part unto life , part unto death . for the elect as they call them , or those who are predestinated unto life , have no need of any such expiation and reconciliation ; because upon the very account of their being precisely or absolutely elected unto salvation , they are likewise upon the same account in actual favour with god , and already necessarily beloved of him , with the highest and immutable love , and such as is peculiar to those that are sons and heirs of god. and as for the reprobate , as they call them , they themselves deny that there was , or is any atonement truly made for them ; and besides , the thing is absurd of it self , as that which implyes a contradiction . for upon their being reprobated , according to these mens opinion , they are thereupon wholly and altogether excluded from the atonement made by christ. because those , whom god hath by an immutable decree once reprobated or excluded from salvation , or devoted to to eternal destruction , he doth not seriously will , nor can will , that any thing savingly good should really be conferred upon them , much less that the said atonement should be common to them with the elect. and thus far in general of the chief works of god hitherto . chap. ix . of the knowledg of the will of god , revealed in the new covenant . 1. furthermore the will of god , * comprehended in the covenant of grace , which our most high prophet the only begotten son of god hath clearly and fully revealed unto us in his gospel , contains two chief heads : first , those things which god on his part by his son jesus christ hath decreed to do or work in us , or about us , that we may be made partakers of that eternal salvation that is offered to us by him . secondly , those things which he altogether wills by the mediation or means of his own grace to be done by us , if we will really obtain eternal salvation . 2. those things , which god hath decreed to do on his part in order to our salvation , are chiefly two . 1. he hath decreed for the honour of his beloved son , by him to choose unto himself for sons unto salvation and life eternal , to adopt , justifie , seal with his holy spirit , and at last to glorifie † all those , and those only , who truly believe in his name , or obey his gospel , and persevere in the said faith and obedience even unto death : and on the contrary to reprobate or reject from life and salvation ‖ unbelievers and impenitent persons , and everlastingly to condemn them . 2. he hath decreed through or by his same son , to confer or bestow upon all that are called , although wretched sinners , such effectual grace , * as by which they may be truly and really enabled to believe on christ their saviour , obey his gospel , and be delivered from the dominion and guilt of sin : yea also by which they may actually believe , obey , and be delivered , unless by a new contumacy and rebellion they reject the grace of god that is offered unto them . 3. the first decree is the decree of predestination unto salvation , or of election unto glory , whereby is established as well the real necessity as profitableness of our faith and obedience in reference to our obtaining salvation and glory : before which dogmatically to assign or assent another decree first or before it in order , whereby some certain particular persons by name were elected , and that indeed peremptorily unto glory ; and that all other were reprobated unto eternal torments , is indeed to deny the true nature of this decree , to invert its right order , to take away the merit of christ , to darken the glory both of the goodness , and righteousness , and wisdom of god ; yea , utterly to subvert the true force and efficacy of the whole sacred ministry , and so of all religion . 4. the other decree is the decree of vocation unto faith , or of election unto grace : whereby is established the necessity , together with the profit or advantage of † divine grace , or of means necessary for us , unto our yeilding faith and obedience unto jesus christ on our part according to the will of god revealed in his gospel . but because we ought to be first certain of , or clear in that will of god , that he will have to be performed by us , before we be certain of the grace that is necessary for our performance of the said will , and before we be certain of the glory that is promised to , and undoubtedly hereafter to be conferred upon those that do the will of god : hence is it that we shall treat of them all henceforth in the same order , wherein they have been propounded or laid down . chap. x. of the precepts or commandments of jesus christ in general , and of faith , and repentance , or conversion unto god. 1. the will of god , which he would have performed or done by us , that we might obtain eternal salvation by christ , is fully contained in the precepts or commands of jesus christ : all which , ‖ although they be many and divers , yet may be comprehended under this one precept or commandment of faith in * jesus christ ( but withal of such as is lively , or true , and worketh by love ) and for the most part in the sacred scriptures they are usually comprehended under the same : although in the said scriptures † the precept also of repentance , or conversion , for the clearer explication of the thing , is often usually added thereto . 2. now we call that a living and true faith , ‖ which hath necessarily in conjunction with it good works , and a sincere reformation or amendment of the whole life , ordered and regulated according to the commands of jesus christ. for because the * promise of eternal life is every where by our saviour annexed or joyned to true faith , yea † faith it self is said to be imputed for righteousness to him that believeth : and yet nevertheless james affirms , that we are justified by ‖ works also , and not by faith alone : and * paul also asserts , that godliness hath the promise of the life that now is , and of that which is to come ; yea further , the ‖ author to the hebrews doth peremptorily avouch , that without holiness no man shall see the lord , and other things to the same † sense or import not a few are expresly read in the holy scriptures : doubtless it is necessary that the command of faith be no otherwise considered here , than as it includes in its own natural property the obedience of faith , and is as it were a fruitful ‖ mother of all good works , and the fountain or spring of all christian piety and holiness . so little reason is there , why it self ought or of right may be opposed to the said obedience and piety . 3. faith therefore thus considered , contains within its orb or circuit the whole conversion of man , as it is prescribed in or by the gospel : which doth not only contain penitence , vulgarly so called , or contrition , and serious sorrow for sins past , but also * repentance plainly and properly taken ; or a sincere change of the mind , heart and whole life according to the scriptures for or unto the better : although also some times , † for the fuller explicating of both , the one in the scripture is distinguished from the other . 4. and of this every christian in general must hold this , to wit , that repentance or conversion may be accepted of god unto salvation , there are three things ordinarily necessarily thereunto ▪ 1. that it be ‖ effectual , and therefore is not compleated and perfected by a mere velleity or light woulding only , or mere affection , or bare desire of , or endeavour after piety : but also that continually , as often as there is occasion , and it may be done , it exert and put forth it self outwardly in acts of virtue ; to wit , in such sort , that a man neither * neglect himself what is commanded , nor wilfully or purposely doth that , which he knows to be evill or forbidden , † or that whereof , he doubteth whether it be pleasing to god or no : and also that he doth not ‖ connive or wink at the sins of others , and by his consent , silence , dissimulation , or any other means approve of them . 2. that it be sincere , * and therefore that it doth not proceed only from a certain and solid knowledg of the divine will , but that it also doth suppose a true honesty of mind or heart ; that is such , as doth not arise from a divided , dissembling , feigned heart , but from a whole and entire or upright heart . 3. that it be † continual , and therefore that it be not performed only once , or at certain-times , as it were by intervals , and that it endure not only for a time ; but that it persevere or hold out even to the end of our life , that is , until god himself set a bound or end to our obedience . but it is worth our while and our labour to consider both these heads , both of faith and good works particularly also . chap. xi . of faith in jesus christ. 1. faith in jesus christ is a * deliberate and firm assent of the mind , given or yeilded to the word of god , and joyned with a true confidence or trust in christ ; whereby we do not only firmly assent , and confidently adhere or cleave unto the doctrine of jesus christ , as true and divine , but whereby we do also wholly relie upon † jesus christ himself , as our only prophet , priest , and king , given unto us of god his pure grace , for salvation : so that we doubt not to expect from him alone , as ‖ our only redeemer , eternal life and salvation ; but yet not to be obtained , but by that means , and in that way , which he himself hath revealed in his word . 2. therefore knowledg ‖ of the divine will alone , or of all those senses , that are savingly necessary to be known , to wit , which are contained in the gospel , is not enough to speak a true saving faith. for this may be both without assent and trust , yea is really * in the devils themselves , and in many ungodly and unbelieving men. nor indeed is it every assent , to wit , † a suddain , perfunctory , implicite , bruitish or blind on● , that is grounded upon no reason , and yeilded without any judgment : for this by it self and taken alone is not saving , nor can it ever sufficiently move or engage the will to any rational or free service and obedience : and therefore it is found even in them , who live little like christians : but there is altogether requisite a firm and solid one , and such as is backt by the command of a deliberate will : ‖ lastly a fiducial and obedient assent : which also is called affiance or confidence : not indeed an absolute confidence of special mercy , as already perceived or enjoyed : to wit , whereby i believe that my sins are already forgiven me : * ( for this is not the essential form that constitutes justifying faith : but only a certain consequent adjunct thereof : yea doth necessarily presuppose saving faith itself , as a prerequisite condition of it ) but whereby i firmly conclude † that it is impossible , that i should by any other means , than by jesus christ , and in any other way , than by that prescribed by him , escape eternal death , and on the contrary obtain eternal salvation . and which for that cause immediately of it self bringeth forth , and hath always joyned with it that new obedience , which is due unto jesus christ himself from us , that is , not only some barren purpose to obey , or an affection without its effect , but true and actual obedience it self . 3. from whence further we conclude , if faith be such an assent as we have said , to wit , which is seriously commanded of god under the promise of eternal life and the threatning of a contrary death , and performed by man according to or by vertue of god's command : that it cannot then be any thing , that is wrought in us without us : much less that is produced in our wills by an irresistible force , or an omnipotent operation of god , by what name at length , or title soever it be called . for what we mere purely suffer from god , and what things are produced in us by god's irresistible omnipotency without us , those fall not under any precept properly so called , nor can they of right come under the name of obedience : and therefore cannot any ways justly be rewarded or recompensed , or judged worthy of any praise or commendation . 4. and that this assent may commodiously be drawn from us , there are two things chiefly necessary . 1. such arguments or reasons on god's part , unto which nothing can probably or with any shew of reason be opposed , why those things should not be credible , or deserve our bel●ef , which are proposed to us . 2. a pious docility or teachableness , or honesty of mind in him , of whom this belief is required . for all men * have not faith. and he that will do the will of god , he shall † know ( or understand ) whether the doctrine of christ be from god or no. but he that doth evil , hateth ‖ the light , neither cometh he to the light , lest his deeds should be reproved : but he that doth the truth , he cometh to the light , that his deeds may be made manifest , for that they are wrought in god. also he that is of god , * heareth god●s words ; therefore ye being wicked hear not , because ye are not of god. also ye believe not , because ye are not of my sheep . 5. such a fiducial assent therefore , or this obediential trust or relyance , is at length that true and living faith , which necessarily draws along with it a keeping of the commandments of jesus christ , † or good works . for he that truly believes , and is certainly perswaded , that jesus christ is ordained o● god to be an author of salvation to all that obey him ; and that live piously and holily ; and to them or such only : and that it is impossible that men should any other way ‖ attain to eternal salvation , or escape eternal death , but in or by way of true obedience or good works : he doubtless being filled with good hope , will both willingly and chearfully engage or enter into this way : and by true repentance , or a change of his mind , will , and all his actions for the better , earnestly make towards eternal glory , especially , if he shall have rightly and duely considered with himself , both what eternal salvation , and eternal death are and mean. 6. howbeit because those , who are newly converted to the faith , do for the most part usually labour under some custom of sinning : from hence it comes to pass most usually , that this assent , though deliberate and strong , doth not immediately altogether excuse or shake off * that sinful habit , especially having now been deeply rooted by long custom ; but gets greater strength by steps and degres ( viz. for the shaking off of the same . ) from whence this faith is usually distinguished into certain degrees , according to which furthermore , there arise three classes , ranks or orders even of those that believe and repent , or are regenerate , that is , of those who by faith do good works . the first order or classis is of incipients or beginners , † which indeed truly assent unto the gospel ; but by reason of an inveterate custom of sin , & some strong grown habit thereof , do with great labour , trouble and strugling of the flesh , ever and a non still breaking out , and kicking against the spirit ( or their mind enlightned by the spirit of god through or by the gospel ) come and subdue the assaults and mo●ions of the same . 2. the second is of proficients , that is , of such as have made some progress , who , ‖ by the help or benefit of faith having now for some time used themselves to some more severe and orderly or correct way and course of life , and having exercised themselves somewhat more in the study and exe●cise of piety , do more easily and with less resistance refrain themselves from a custome of sinning : albeit sometimes they still feel no light struglings thereof with in themselves . 3. the third is of the adult , that is , of those that are full grown , * or of those who are in some respects perfect , that is , of th●se who , having been now already 〈◊〉 in piety , do by the help of the● 〈…〉 with pleasure , joy , and a certain delight , exercise and addict themselves to holiness , and love righteousness and truth with all their hearts , with all their soul , and with all their strength : so that the scripture doth chiefly affirm of them , † that they sin not , yea , that they cannot sin , &c. not that they never can commit , or never really or actually do commit , no not so much as through ignorance or some suddain passion , or other like infirmity ( especially under some great temptation ) any offence or miscarriage , no not the least ( ‖ for there is no man upon earth that sinneth not ) but that they have now altogether put off all * vicious habits , and do abstain from a custome or course of sinning : and therefore , if by chance they fall into any sin ( which yet falls out very seldom , so long indeed as they are , and remain truly regenerate ) it happens only through errour or mistake , or through some surprizal , or some over clouding and darkening of their minds . of all therefore , and every of those we judg , that they are truly born again through the grace and spirit of god , or that they are such as truly believe and repent . so that they do most diligently do their endeavour to be freed from the said vicious custome of sinning wholly and altogether ; and continually study more and more to amend those infirmities , unto which for the most part all according to the diverse or different respect of their age , temperature , places of abode , state , condition , and of other circumstances , are more or less obnoxious or lyable to . both † which indeed we do religiously believe , are through the grace of god possible , nay and withall necessary . 7. but although such as have once ‖ gotten the very habit of faith and holiness , can very hardly relapse or return unto their former profaneness and dissoluteness of life : yet we believe that it is altogether possible , * yea and that it doth not seldom come to pass , that they do by degrees relapse thereunto , and at last wholly fall from their first faith and love , and having forsaken the way of righteousness , return unto their worldly pollutions , which they had quite or really once left , like swine unto their wallowing in the mire , and dogs unto their vomit ; & are again entangled with those lusts of the flesh , which they had formerly truly escaped : and so fall totally , and at length also sinally ; unless through the grace of god they timously and seriously repent . and yet in the mean time we do not absolutely deny , † but that it is possible , that they , who have once truly believed , when they do relapse unto their former profaneness of life , may by the benefit and help of the grace of god be renewned again , and repent or become good men : although we believe tha● it seldom falls out , ‖ and can very hardly be effected . and even such as these , as often as through the grace of god it comes to pass , we deem or judg that they are altogether to be counted of the order or number of those , that are truly godly , and do truly repent , and are certainly to be saved , if indeed they persevere in this their renewed conversion . chap. xii . of good works in particular , and of the exposition of the decalogue . 1. of good works some are common * unto all christians in general , others are † proper to christians of certain vocations or callings . the sum of those , which are common to all christians alike without difference , may be comprized under these three heads . 1. in our loving of god and our neighbour , which is wholly contained in the moral law , as it is expounded by jesus christ. 2. in the directing or denying of our selves . 3. in daily praying unto god , and giving him thanks for his benefits received . 2. the decalogue is an epitome or a brief summary of the moral law , which is contained in two tables : of which the first contains four commandments , and the second six . ‖ the one immediately and firstly respecteth our loving of god , the other our love of our neighbour . both of them have for the most part general precepts , and altogether negative , which bind in all places , at all times , and absolutely . under which are comprehended also affirmative and special precepts every where in the scripture not a few : unto both which it is necessary that a christian heart always diligently attend . 3. the first precept of the former table commandeth , that we have not another god ( much less other gods ) before him the one true god , or besides him , that is , * that we do not either we our selves according to our pleasure devise , or by tradition from others , without the express command of god , admit of any thing whatsoever ( whether true or feigned , whether created , or made , whether alive , or dead , whether rational or brute ) whereunto to attribute , whether directly or indirectly , either divine nature and power , or properties , or actions , or divine authority or command and rule over us : and that we honour it not with such actions , either inward or outward , which may argue a certain opinion of divinity ascribed to it : such as are acts † of religious worship , suppose of faith that is due to god and christ , and withall of hope , trust , love , fear , adoration , invocation and of answerable praise and giving of thanks , which arise from thence ; also of outward sacrifice , oath , vow , or other such like sacred devotion . for whosoever giveth such like honour as this , either to any thing , † or person , or performeth about or towards it such like acts as these , he is said in scripture to have that thing or person for his god. therefore the meaning of the precept is , that we ought diligently to avoid all idolatry , both inward and outward : and on the contrary , that we ought always religiously to worship ‖ that one true god , who hath revealed himself unto us in his word : that is , that we rightly know him , holily love and fear him , suppliantly adore him , humbly call upon him with a pure heart , laud and praise him , and continually place our whole hope and confidence in him alone , as the only author and fountain of all good. 4. the second commandment is , that we do not worship and reverence images , or the likness of any sort or kind : that is , that we do not fall * down in a way of reverence or worship before any statues , pictures , or images ( representing any thing in heaven or earth , either true or false deity , or thing , that really is , or sigment and thing feigned , which is not , either of man , or beast , or angel , or any other thing else ) or perform such outward works to them or about them , which the sacred scripture clearly affirms to be signs and tokens of religious worship , and such as is due only unto god : yea † even when a man professeth and openly declareth , that he doth not count those images , or resemblances before whom he doth those things , for god. for in such manner of forbidden worship god doth not judg of the actions by or according to the mind or intent of the worshipper , but ●ather judgeth of the mind by the actions ▪ so that men are said to make that an idol , and really to call it their god and their father , which they worship in this manner , although they know that it is nothing but a stone or a stock , yea and also protest that they account it such : ‖ but on the contrary that we do carefully avoid all this kind of outward idolatry , and as the apostle john warneth us , * that we flee from idols , to wit , being assured by the apostle paul , † that the temple of god hath no communion with idols . lastly , that because he is most severely jealous of his own glory , we ought always wheresoever we are , to worship the true god himself alone in spirit ‖ and in truth according to what he himself hath prescribed in his word , even in an outward way and manner . 5. the third commandment is , that we do not use the name of god in vain or rashly : that is , that we do not at any time in our words or speech * ( whether we be minded to affirm or deny , or promise , or threaten any thing ) use the magnificent name of god † irreverently or lightly : but especially that we do not at any time ‖ blaspheme it ; or swear † rashly , inconsiderately , or falsely by it : and lastly that we do not by a false boasting of the name of god , ( as the false prophets of old * often did ) deceive or seduce others : but on the contrary , that speaking of god and the things of god ; we use those words , and that speech ; which are fullest both of holiness and godly gravity ; and also most reverential of god and the sacred scripture : and that our communications , according to the appointment of our lord jesus christ , be yea and nay : or if at any time we be religiously to swear ( which indeed even now also is altogether * lawful for christians in case of real necessity ; to wit , when the glory of god , and the salvation of men is concerned ) that we do not only not lyingly , not rashly , or without a real necessity : but also not without the highest reverence , pious submission of mind , comely gesture , and sincere and candid words , invocate or call upon that most sacred or tremendous majesty , as a witness or maintainer of truth upon or against our own souls . 6. as for the fourth commandment of sanctifying the sabbath-day , or the seventh , it was indeed strictly to be observed in the old testament ; † but because ‖ the difference of days is wholly taken away by jesus christ , in the times of the new testament , no christian is precisely bound to the observation thereof . howbeit in the mean while , because we read , that * the first day of the week , which is usually called the lords day , was appointed or set a part by the primitive church for sacred assemblies & exercises ; & mostly because to attend upon or to give up our selves unto spiritual & holy works , and even also unto outward exercises of piety is a thing laudable of or in it self ; we altogether judg , that christians do rightly and piously , that after the example of the primitive church ( except some more urgent necessity force them to do otherwise ) neglect not to observe that pious use or custome ; and set apart the first day of the seven , yet far from all judaical superstition , as holy form the rest : and to that end abstain from all works not necessary , that they may the more diligently and without distraction attend upon and wholly bend their minds unto divine and heavenly meditations and other godly performances and duties : and on the † contrary , those that do otherwise we judg them worthy of just reproof ; as breakers of publick order , and decorum or decency . and thus much of the precepts of the first table . now followeth the second . 7. the first precept of the second table , or fifth in order is , that we honour our parents : that is , that we yeild unto them ‖ due reverence , or honour & love , not only in words and outward gesture , but also in lowliness of mind , and sincere affection : yea that we commend our selves unto them by our ready obedience and free and chearful service : howbeit always in the lord , that is , in nothing but in those things which well agree with the commands of the supreme lord of all , jesus christ , or at least are not repugnant thereunto . ( * for when there is this contrariety between the commands of the one and the other , we are then commanded even to hate our parents , and to leave or forsake them . ) lastly , that we requite them , and shew from the heart all thankfulness for the benefits and kindnesses , that we have received , † from them : to wit , by relieving their wants , by winking at their infirmities , by modestly hiding their faults , or gently excusing them , and putting a favourable construction upon them : and in special manner by bearing with patience and long sufferance their harshness and frowardness , and , as far as may be , by amending them by fair and courteous means . 8. and under the name of parents be and usually are comprehended , not only parents properly so called ; but also all other ‖ superiors , to wit , lords or masters , tutors or guardians , schoolmasters , pastors , elders ; especially good and pious magistrates , who indeed represent the place of parents , that is , who rule their subjects by * just laws and equal judgments , and defend indeed the good and innocent against the injuries of the wicked ; but restrain villainous and lewd persons by just terror ; yea , who out of a love to the publick good and zeal of true justice ( yet with a regard always had of christian clemency , moderation , and lenity ) do not let them go unpunished : and so justly distribute rewards to the good , punishments to the bad , and to every one his own due right : lastly , who protect and defend their loyal or faithful subjects , when necessity altogether requires it , and when , after more gentle remedies tryed in vain , it cannot be done otherwise , even by the sword ( as far as they can with the safety of christian piety and charity . ) to whom again their subjects stand bound to give them † not only honour and reverence , but also to pay them tribute , custom , and taxes , and to perform unto them other offices of obedience of that kind . which is so far true , that they ought not to deny these , so far as it may be done with the preservation of the integrity of their conscience , no not to those magistrates that are cruel and unjust . 9. the sixth precept is , that we do no murder : ‖ that is , that we do not at any time purposely hurt or prejudice the life or health of our neighbour , and if haply he be our enemy , by whom we have been hurt or injured , that we do not * out of a desire of revenge hurt him again , or † wish him any mischief , much less do him any : but that we be always free from ‖ all unjust anger , hatred , and desire of revenge , † and that we every where shew the same in our words , gestures and deeds : and on the contrary , that we do not only wish him well in mind and affection , but also that we bless him withour mouth and tongue , and wish and pray for all things healthful to him both for body and soul , and furthermore , that ‖ according to our ability and power , we do really do him good , and in very deed relieve him : if he hunger , * by giving him food ; if he thirst by giving him drink ; if he be naked , by clothing him ; if he be sick by visiting him ; if in prison or a captive , by comforting him ; if he have offended us , by forgiving him : lastly , if he will , wish and do us ill , that we do all the quite contrary to him , and so at length overcome evil with good. 10. the seventh commandment is , that we do not commit adultery : that is , * that we do not upon any account , whether we be bond or free , libidinously defile our neighbour's bed , or violate his chastity . and † in particular , that we diligently avoid poligamy , and all wilful divorces ( but in case of adultery ) ‖ and therefore take heed of marrying her that is put away for any other cause than adultery : that we keep our selves far * from fornication , extravagant lust , and † all impurity , and the occasions and provocations thereunto , both in a marryed and single estate : ‖ and that we carefully on the contrary exercise continency , chastity and honesty at all times , and in all places , even in words and gestures . 11. the eight commandment is , that we do not steal : * that is , that we do not seek to convey and keep unto our selves the goods of our neighbour ( whether publick or private , whether sacred or prophane ) by any unlawful means , either force , or deceit , or guile : but rather that we put by and prevent all dammage and loss unto him , as far as lyeth in our power ; † and therefore , if haply he be simple , that we do not deceive him ; if he be imprudent or unwary , that we do not circumvent him ; if he be weak , that we do not overpower him , o● run him down : that we do not by terror , threatnings and other unjust ways , compel him to give or to lend unto us : if he be poor and needy , that we do not oppress him with usury : but rather that we assist him with our alms , all manner of advice , and our help and endeavour ; and of those things , which are not precisely necessary for our own natural support , we freely and liberally minister supply unto him : lest haply , whilst we keep to our selves those things , which are due unto him , especially in his greatest necessity , both by the law of nature , and the law of god , we commit some indirect and seceret theft in the sight of god. 12. the ninth commandment is , that we bear not false witness against our neighbour : ‖ that is , that we do not only forbear lies , slanders , backbitings , and rash censures of others ( especially if they may bring any prejudice or dammage to them ) but also that we hearken not unto the lies , and slanders , and false testimonies of others concerning them : nor suffer our neighbour by our silence , as by a mute testimony , or silent assent to be burdened by them : but on the contrary , that we do maintain and defend his * honour , credit , and good name both in publick and in private to our outmost power : lastly , that we diligently and carefully pursue , follow after and exercise candor , truth , and sincere faithfulness in our words , contracts , doings , and testimonies every where , either in places of judicature or out of them . 13. the tenth commandment is , that we do not covet either our neighbour's wife , or his house , or any other thing of his : that is , that we do not only do our neighbour no outward wrong ; but also that we covet none of his goods † that are necessary , or profitable or delightful to him , to his loss and wrong : or at least by any unjust way or means , though never so secret , desire to usurp them to our selves , and make them our own : but that we turn away our minds , ‖ cogitations , desires and longings , from all those things , which the most good and most wise god would have subject unto the right or use of another ; and so in godly sort always keep our affections within those bounds and limits of righteousness which god hath prescribed or set them : ever and anon thinking of these two sayings . 1. that it is our duty * to love our neighbour as our selves . 2. that † we do not unto another , what we would not have done unto our selves . unto all which ought to be added , as the colophon , end , or complement of all , that ultimate act of charity , which christ himself ‖ inculcates by his apostle john , that we stick not even to lay down our lives for our brethren . chap. xiii . of directing and denying of our selves , and bearing of the cross of christ. 1. beside the precepts we have already spoken of , there is this also required , * that we direct and order , or diligently compose and frame our selves according to the rule and prescript of the divine will. which indeed may two ways especially be effected . 1. if we wholly † deny our selves and all things that are ours . 2. if we do ‖ in no wise love this present world and the lusts thereof ; but rather for god's sake do freely forsake all , even those things which are most dear unto us , and to that end and purpose , continually following jesus christ , and treading in his steps , we refuse not , nor shun to bear his cross. 2. now we deny our selves aright in this manner . first , when in the worship of god we do not in the least take counsell of our own carnal reason and worldly prudence or policie : * but in all things follow the guidance and command of him alone , ( and that willingly and without any scruple ) who alone cannot err himself , and will not deceive others . in the next place , when we wholly subject our corrupt affections to the will of god , and † chiefly that particular affection , whereby we are more easily and readily enclined and swayed unto some certain vices , ( or sometimes unto some one ) and when by contrary vertues and those works of the spirit , which the apostle reckons up , gal. 5. we do as it were crucifie them , and reduce them into order : suppose anger by gentleness and meekness ; morosness by courteousness ; sloth by zeal and fervour ; sadness by joy ; litigiousness by facility and peaceableness &c. last ly , we deny our selves most of all , and indeed most properly , when we are ready for christ's sake to put off that first and most natural love , ‖ whereby we are wholly enclined to favour our lives and the happiness , or accommendation thereof : and refuse not to forsake our lives themselves , yea to lose them with or by the greatest pain and torment , rather than endure to commit any thing unworthy of our profession , and the glorious religion of christ. 3. we then deny this world and the lusts thereof , or love them not , * when we do not only cordially and sincerely renounce those gross and foul vices , † such as have been condemned by the better sort of heathens themselves , to wit , which are contrary to civil honesty and justice , and are for the most part manifestly injurious to god and our neighbour ; and those things which in respect of our animal or natural life , in this world are good , and ‖ pleasing , and delightsome to our flesh , we do not desire or covet after them , so as to be induced in any way or by any meanes whatsoever possible ( to the prejudice likewise and detriment of our health , and the injury and hurt of our neighbour ) to pursue and possess or enjoy them : but also love and long after no good things of that kind * more immoderately or further , than we ought or is meet , to wit , to the hindrance of our duty , which is enjoyned us of god , or to the loss and prejudice of better and heavenly cares . the which indeed doth then usually come to pass , when † true , heavenly and eternal good things , we either wholly neglect them ; or at leastwise coldly , or lukewarmly , perfunctorily , or occasionally , upon some other account , or by reason of some violent motion , or sudden pang of passion we mind them only by the by : or when we stick so fast fettered and intangled with a continual sollicitousness about the concerns of this life , and with thoughts and cares for our animal life , as if we either placed our whole or chiefest happiness in them : and as if our hearts were scarce , nay not so much as scarce at all , touched or affected with a love and care of things of an heavenly import and nature . 4. and indeed we then love not the good things of this world too immoderately , when we neither desire to enjoy the world it self , ‖ nor those good things , which are in the world so , as if we placed any true and solid , or stable and lasting good in them : but on the contrary do only desire to use them , and that only so far as is sufficient to satisfy natural necessity , and our leading a life worthy of a christian. ( to wit , without the hurt or grieving of another , and transgressing of the commands of jesus christ. ) lastly , when we are contented with * necessary food and rayment , and do not sollicitously seek , or desire any thing further . 5. the good things of the world of this kind , according to the apostle † john , are these , unto which all other may fitly enough be reduced ; to wit , riches , honours , and pleasures : the immoderate desiring , or too much love whereof is called the lust of the eyes , the pride of life , and the lust of the flesh. which very things themselves , because they war against solid piety , and the salvation of the soul , are seriously to be denyed by a man that is truly pious . 6. an immoderate love of riches is ‖ covetousness , or a desire of having more , or a love of money . now he denieth this , who doth not sollicitously & eagerly desire more moneys , wealth , or possessions , if haply he have them not , than is necessary for him and his , being indeed always content only with food and raiment to cloath or cover him : and * when through the blessing of god they flow in upon him or increase , he doth not hold them so fast , and possess them so greedily , but that he will willingly whatsoever aboundeth unto him over and above , than what is necessary for the support of himself and his , impart and distribute of the same unto others ( if indeed need so require ) yea indeed unto † all , who are in want ; but especially to the brethren , and those that are of the houshold of faith , and when by the will of god or his permission they are violently taken from him , or by any cross chance do decay , he is not so grieved and made sad , as if he had lost any true and chief good : but relying upon god and his fatherly bounty , ‖ whether he have or want these riches , he hath a continual and diligent regard of his duty ; lastly , who doth so get , possess and lose the good things of this life , as if * he got , possessed and lost them not . 7. an immoderate love of honours , or pride is ambition and † arrogancy . now he who denyeth this , who doth not earnestly seek after honours , high places above others , dignities and the applauses of people ; and if happily he get them , he is not so delighted in them , as if there did any true and solid happiness consist in them , and ‖ therefore who doth neither himself ( for any cause in the least whatsoever ) in speech , countenance , gesture , gate or going , habit , &c. lift up and advance himself above others ; and if he be extolled by others , he doth not delight therein , as in any true and stable good , but always calleth to mind * the divine grace and his own vileness and unworthiness before god , and christian humility in every state and condition of life ; so that he doth not grudg or think much to shew himself modest , mild , † affable , and courteous , yea and demiss or humble too , in all places and towards all ( except sometimes that magistrates must have a due regard of the publick majesty and their own authority ; ) and therefore in gestures and words , and in ‖ apparel , diet , house , and houshold furniture doth observe a moderation with decorum , to wit , so , that he doth neither unadvisedly render himself contemptible , through an affected sordidness ; nor greedily catch after vain glory by an excessive , proud , or disdainful splendour ; lastly , so that he in all things or places sheweth such an habit ( or attire of body ) as becometh true and serious holiness , and always * clotheth himself with that affection , which will not be ashamed to follow jesus christ when he washed his disciples feet . 8. an immoderate love of pleasures is the lust of the flesh . † he denieth it , who doth not at all endeavour the delighting or pleasing of his outward senses , whereby the flesh enjoys its peculiar pleasures , and therefore † who doth not feed his eyes with the sight or beholding of things vain or unlawful for pious men , and altogether unprofitable ; nor pleaseth his ears with obscene , uncivil and foolish jests , and neither utterreth himself lascivious quips or scoffs , or scurrilousand ‖ wanton verses or songs , * nor heareth them but sore against his will ; who also studieth sobriety and temperance , and taketh no operose or toilsom care for his palat or belly ; who in meat and drink seeketh not those things which are ‖ superfluous , costly and splendid ; nor doth overcharge his heart therewith , so as to render himself unapt or unsit for the right and due discharge of his calling ; moreover who seeketh to possess his * vessel in honour , and always and every where observeth that true chastity , as it is prescribed by christ , and carefully shunneth all occasions and incentives to lust ( † to wit , drunkenness , luxury , riotings , and banquetings , ‖ idleness , and all vanity in words , and gestures and behaviour ) and on the contrary , doth seriously plie and delight in all meet helps for the cherishing of continency and chastity ( to wit , in * watchings , studies , † pious conferences , ‖ and holy and honest conversation or company ) ; lastly , who doth in particular manner commend unto himself * fasting , for the better subduing of the flesh , and the greater exciting and stirring up of the spirit , especially in time of the cross and affliction , or any publick or private calamity , and therefore doth not so highly prize the rest or quiet , nor the advantage , nor sweetness of any of these things , which may incur or enter into the outward senses ; but that he had rather want and be without all those things , than recede from the commands of jesus christ , so much as a nailes breadth . 9. whosoever is thus minded and disposed , he will at length rightly imitate christ ; and to him in particular it will not be grievious , patiently and quietly to take up and bear * the cross of christ : that is through † ignominy , reproach , ‖ spoiling of goods , want , h●nger , nakedness , yea through prisons , * fires , wheels , crosses and swords , &c. after the example of his ‖ captain and lord ( as oft as need shall require , and it shall seem good * unto god ) in this way with violence to press towards eternal and immortal glory ; and unto a stable both rest and happyness . for the pious meditation of this very thing hath added so great courage , and so mighty resolution or spirit to the apostles and prophets , and other † holy men of god of old time , ( and also in our own age to faithful martyrs of jesus christ not a few ) that they have gone very often rejoycing and chearful to their torments , although never so most cruel : and in the midst of fires and flames have blessed god , and jesus christ his son , with singing and hymns : † yea , yet further have gloryed in their very afflictions and sufferings ( and that under the hope of the glory of the sons of god ) that they were accounted worthy to suffer those evils for the sake of their lord jesus christ , and to seal his truth , and to illustrate and set forth his glory with their blood. chap. xiiii . of prayer and thanksgiving , and in particular of the lord's prayer . 1. but because the whole life of believers , ( as we have said a little before ) and especially their obedience of faith , which they constantly perform or yeild unto jesus christ , is daily exposed unto divers dangers , temptations , and assaults of satan , the flesh , and the world , and obnoxious and lyable to many wants and necessities : lest therefore in so difficult a conflict they should faint or despair , * jesus christ hath willed , that all believers in general and particular should † in his alone name , with an unwearied & entire ‖ faith , and that always * without ceasing , ( but especially in great temptations and adversities ) implore and earnestly entreat the continual . help and grace of god , and † continually give him thanks for the benefits and mercies they have received , by this means testifying and declaring , that they ow unto god , as the chief and prime author , their whole happiness , and that by his alone aid , and free blessing or benefit , they are able to perform , yea and really do perform all things whatsoever are necessary to be done or performed for the obtaining of it . whence arise two principal parts , or kinds of divine worship : prayer strictly and properly so called , or an earnest entreating of the divine help for good things to be obtained , or for the taking or turning away of things evill : and giving of thanks , and solemn praysing of the name of god for blessings and mercies received . 2. both parts or kinds god every where ‖ commends unto us in his word : * but especially jesus christ in the new testament : whilst in all places , whether in publick or private , as the case or occasion shall serve , he commands both to be performed in spirit and truth . and indeed as touching prayer or invocation , jesus christ hath not only † commandded it in words , but also hath commended it to us by ‖ his own example : and also hath prescribed * the manner , and a certain form of performing the same , according to which , as an infallible and certain rule , our petitions ( whether they be conceived or framed for our selves or others ) ought always to be conformed : adding withal a promise , that our prayers , if so be they be † according to the will of god ( and be accompanied also with a due disposition of us that pray , both in respect of our inward and outward man : to wit , ‖ with true repentance for sins formerly committed , firm considence * concerning the grace of god purchased by christ , † a sincere endeavour after holiness , and especially ‖ of brotherly love : also with serious * attention , devout submission , and lastly with an † unwearied diligence and constancy in prayer ) shall most certainly be heard of god. 3. this form of prayer is called , from the author of it our lord jesus christ , the lord's prayer : whereof there are three chief parts , the preface , narration , and conclusion : although this be ‖ wholly wanting in luke , nor doth it necessarily of it self pertain to the substance or essence thereof . 4. in the preface we are taught , whom we ought at all times to invocate , or pray unto , and with what heart and in what manner : to wit , our heavenly father , or who is in heaven , that is , unto whom we ought to speak both with an humble , as also a son-like affection , as one who is not only by nature most high and powerful , or the best and greatest ( and now not dwelling , as of old time , in * moses his tabernacle , † or in solomons temple between the cherubims ; but dwelling gloriously only in the ‖ highest heavens themselves , the most true seat , and as it were castle of eternity and immortality , * from whence all good things flow down unto us ) but as one also who shews himself † merciful and kind unto all ; and is indeed always fatherly ‖ affected towards all his faithful or believing ones ; as those whom he always graciously loves in christ : so that he will write down all them and them only for * sons and heirs of his heavenly glory and immortallity ; and therefore as one who both easily can and willingly will † largely bestow all things upon us , that are of a saving import : in whom therefore we again likewise , and that indeed as unanimously joyned or knit together in or by the bond of ‖ brotherly love , by * the same jesus christ , our only patron or advocate and mediator , both safely may , and of right ought with greatest reverence and filial affection to trust . 5. the narration containeth six petitions : of which † the three former do immediately and properly respect the glory of god , and the three following do chiefly respect our profit and salvation : although both the one and the other by mutual relation and certain consequence joyntly aim both at the same mark , ‖ seeing that neither the glory of god can be disjoyned from our salvation , and this again likewise ought wholly to be referred to that . 6. in the first petition then we are commanded to pray , that the name of god may be sanctified or hallowed : that the glory of the divine goodness , * wisdom and power , especially as it is revealed in the gospel , might every where be rightly known , and worthily celebrated or extoll'd : and therefore that god would assist us and others with his help , whereby both they † and all other men being even provoked by our example and encouragement , forsaking all idols or profane deities and deasters or petty gods , may above all in words , deeds , hymns , prayers , writings , and that as it were with one mouth , praise and extol the only true god , the father of our lord jesus christ : ever and anon singing both with heart and voice : holy , holy , holy is the god and father of our lord jesus christ ; to him be praise , honour and blessing for ever and for ever . amen . 7. the second petition is , that his kingdom may come : that is , * that he himself by a true and plentiful knowledg of the religion of christ , which as yet at that time was small and sparing , and as it were advancing or approaching afar off , would more and more direct our hearts unto a solid sanctifying of his divine name : and that he would be pleased in a large and plentiful measure to bestow the same grace upon very many others more besides , † to the end that they also might give up themselves to be ruled by him , or freely submit themselves to his laws and commandments , and that so both might daily more and more be made fit and meet ‖ for the kingdom of heaven , hereafter to be most fully possest in a blessed immortality . 8. the third is , that the will of god may be done in earth as in heaven , that is , that god would grant us , and others that grace , * that we might every one do his will , now heretofore expressed in his commandments , as readily and as chearfully , as the holy † angels in heaven are wont to performe it . in the next place , that those evils which god either ‖ suffereth , or willeth , and procureth to befall us , we may bear them patiently ; and without any repining improve them unto our spiritual advantage , or proficiency in faith and obedience . and furthermore of our salvation . 9. the fourth is , that he would give us this day our daily bread : that is , that he would vouchsafe always to give us all things , ‖ which are necessary for us to pass this life withal without any true and reall want or debility of body , and on the contrary , to pass it in peace and tranquillity ; and to attend upon , and ( with a serious cheerfulness of mind and spirits ) diligently to apply our selves , and to mind those things , that are most sacred and holy : and that those things , which he hath already given us , and bountifully bestowed upon us , he would be pleased continually further to bless them unto us , that so , being by their help and means , as by * a staff sustained and supported , we may the better be employed in sanctifying of his † name , propagating of his kingdom , and in the doing of his will , and indeed apply our studies and time unto godliness without distraction . 10. the fifth is , that he would forgive us our debts , as we also forgive our debtors : that is , that he would graciously pardon unto us in christ all ‖ our sins at any time committed , either through error and mistake , or infirmity , or chiefly through wickedness and malice ; even as we also do from our heart pardon , and are always ready to pardon all * injuries and offences ( and that upon this account only , because he willeth and commandeth it ) to all those who at any time have hurt or wronged us . 11. the sixth is , that he would not lead us into temptation , but deliver us from evil : that is , that he would not at any time suffer us to be opprest † by too sore and long temptations , much less to be overcome by them , * or to endangered above our strength , but that he would † always , according to his singular power , and also fatherly love , strengthen and support us by his holy spirit : especially in sore afflictions , difficult dangers , and calamities , and other evils of that kind , by which satan assayeth altogether to destroy us , and to turn us from god ; lest haply being too much prest thereby , we design and commit any thing , which may be contrary to his divine will , and prejudicial to our own salvation , or a good conscience . lastly , that * he would always together with the temptation afford an happy event or issue , that we may be able to bear it , and so at length be delivered from all the snares and enticements , and all the fraud and force of satan , yea and freed from all danger of everlasting perd●tion . 12. the conclusion hath a threefold ground or reason , why we should make bold to desire and ask of god in prayer those things , of which we have already spoken , and consequently why it becometh us to ask them . because indeed his is the † kingdom : that is , because he himself only is absolute , and obnoxious or subject to none , being king and lord of all ; and who hath command and right over all ; and therefore over even satan himself , though god and prince of this world. because also his is the power : ‖ that is , because he alone can do ( that is , give , take away , send , turn away , permit , hinder , ) whatsoever he will , and that according to his own alone mind and good pleasure : and therefore is he one , against whom satan , together with the whole world , cannot at all prevail , so as for to destroy us . lastly , because his is the glory : that is , * because it is he alone and he only , to whom we ought to ascribe whatsoever good we either wish for and desire , or already have and possess , and unto whose alone glory , as to its last end , our whole and universal good is to redound . 13. but because those who piously worship god , are certainly perswaded of their prayers being heard , which they pour out or make according to the will of god , and because they wish and most earnestly desire , † that the everlasting glory of god , and their own salvation , may more and more be promoted by the same , therefore is there subjoyned the word amen . which partly contains a certain affirmation or avouching of the things propounded , and partly also a pious wish , and religious vow of a faithful or believing soul. 14. the other part or kind or sort of prayer largely taken is giving of thanks , * whereby we give thanks unto god by jesus christ for benefits already received , whether pertaining to this life , or to that which is to come : and that both in publick and in private , especially in his church : and testify and declare † a thankful and mindful heart , both by a singular study and exercise of piety , and by praises , psalms , hymns , almsdeeds , and other pious duties , and such as make for the glory of god and the good of neighbour , according to the quality and quantity , both of our own abilities , and of the benefits and mercies we have received . chap. xv. of special callings , and of the precepts and traditions of men. 1. and this indeed is the sum of those commandments , which are injoyned us of jesus christ in common , or which are necessary for all christians to observe alike , for to obtain salvation . besides which notwithstanding every believer hath his particular calling , which every one is diligently to mind . as for instance , * of magistrates , † subjects ; parents , children ; masters , ‖ servants ; also * of husbands , wives , † single persons , ‖ virgins , * widows ; of † rich , poor , &c. of all which we have already before , in some part treated of in our exposition of the decalogue : and of the rest there are special instructions or admonitions ( but proportionable to those already spoken of , and agreeable to every mans state in particular ) every where easy to meet with in the holy scriptures . 2. of these in general we must hold that rule of the apostle , let every one abide in ‖ that calling , wherein he was called . the which notwithstanding if we can , with the salvage of piety better , it is free for us so to do . for all these conditions of themselves are indifferent : * and therefore do neither commend us unto christ , nor make us hateful or or less acceptable to him . wherefore ( for instance ) there is no greater sanctity to be attributed to virginity † or a single estate or life , than unto a married estate , nor to poverty , than to a wealthy estate , &c. neither are rash vows to be made unto god concerning these things , whereby to wit , we perpetually tye our selves to this , or that , yea whereby we tempt god , and cast a snare upon our selves , and our own liberty . 3. but all other works , especially such as are merely outward , which are counted religious , and which are devised by man's ‖ spirit , besides and without the word of god ( whether they be imposed upon mens consciences , with or by the authority of others , especially of the church , under the pretence of traditions , or whether they be freely and voluntarily performed by us , with an opinion of worship , if not altogether necessary , yet at least meritorious or satisfactory ) they certainly are not necessary to salvation : yea further , they are in no wise to be thought worthy of the specious or goodly title of works truly good , or of divine worship , ( much less of supererogation , or of any excellent , and singular strain of religion ) for that they cannot come under the august or sacred name of true * obedience , which is of it self acceptable and of right due unto god and christ , our only lawgiver ( and therefore is commanded under the promise of eternal life ) yea also which are not seldom a great hindrance to the † principal and main part of divine worship , ( to wit , the loving of god and our neighbour ) and hurtfull to true piety : especally if , as it often falls out , they be not only equalled with , but also preferred before the commandments of god. chap. xvi . of the worship and veneration of jesus christ the only mediator , and of the invocation of saints . 1. and hitherto indeed we have chiefly treated of the knowledg and worship of god only . now followeth and succeedeth the knowledg and worship which is proper and peculiar to jesus christ as he is mediator . for in the said knowledg , and in the worship which follows from thence , even eternal life also is expresly said to consist , joh. 17. 3. for unto jesus christ , as the only mediator of the new testament , is * given all power in heaven and earth , and all judgment , † or an universal government is delivered unto him of the father , that all men should honour him , even as they honour the father : and ¶ authority is given him to execute judgment , because he is the son of man. therefore also god * hath crowned him with glory and honour , and put all things under his feet , * and hath made him head of his church over all &c. and furthermore hath given him the name above every name , † that at the name of jesus every knee should bow , both of things in heaven , and things in earth , and of things under the earth ; and that every tongue should confess that jesus christ is lord , to the glory of god the father &c. which indeed proper and peculiar majesty of his , was conferr'd on him by god the father , ‖ chiefly for our comfort , and is to be acknowledged by us with religious and thankfull hearts , and continually to be spoken of and praised , unto the glory of god and christ himself . 2. therefore he that holily and religiously worshipeth jesus christ as he is our * mediator with god ( especially since the time he was advanced † to that supreme right , and set ‖ in the throne of his father , at his right hand ) that is , he that * adoreth , calleth upon , placeth his † hope and trust in him , and humbly giveth ‖ him thanks , and blesseth him for the * salvation purchased by him for us , doth altogether well and according to the most certain will of god. and he that doth not acknowledg the foresaid majesty and glory of his , and therefore refuseth to yeild unto him this veneration and worship , he doth both to god and christ great wrong : especially if he accuse , or rather defame and disgrace it , under the name of idolatry , or false worship and superstition . 3. but besides and over and above this one † mediator between god and man , religously to worship any others either ‖ angels or men , whether living or dead ( whether they have been really and truly holy , or only so in our opinion only ) that is , to give them more than civil reverence , or to invocate and pray unto them , as indeed our patrons and advocates with god : or to dedicate temples , altars , feasts unto them , to offer sacrifices , to make vows unto them , or to trust in their merits and power , and grace and favour with god , &c. we judg wholly and altogether unlawful , and displeasing to god : especially when the business is concerning the dead , although saints ; for that the holy scriptures † every where affirm of them , that they know not our condition or concerns , and that they no way mind those things that are done under the sun. yet that the memory both of the one and the other is holily to be kept , and their vertues with worthy praises to be celebrated , and to be proposed or commended to us and others for our and their imitation , we rightly judg . sofar are we either from condemning or any ways blaming the mutual intercession of believers * who are yet alive , with god for one another . chap. xvii . of the benefits and promises of god , and first of election unto grace , or calling unto faith. 1. but that man might not only be able to do or perform those commandments of god , which have hitherto been expounded ; but that he might be willing to do them readily , freely and heartily , it hath pleased god on his part to do all things , that are * necessary for the effecting of both these in man : that is , he hath determined to bestow such grace upon man that was and is a sinner , whereby he might be apt and sit to perform all that , which is required of him in the gospel : and further to promise such good things unto him , whose excellency and beauty might far exceed the capacity of all humane understanding , and the desire and certain hope whereof might provoke and inflame the will of man actually to yield obedience to the same . all which indeed benefits god , who is most merciful in himself , and fatherly affected towards us in christ , is wont by his holy † spirit ( whereof we have treated more largely before ) both to make known unto us , and also really to bestow and confer upon us . 2. first therefore god bestoweth grace ‖ on sinners not only necessary , but also sufficient for their yielding faith and obedience , when he calleth them by the gospel unto himself : and seriously prescribeth to them faith and obedience under the promise of eternal life on the one hand , and the threatning of eternal death on the other . this vocation or calling in scriptures is sometimes called * election or choosing , to wit , unto grace or the means of salvation : differing much from election unto glory , or salvation it self , of which hereafter . now this vocation is wrought and completed by the † preaching of the gospel , and the virtue or power of the spirit joyned therewith : and that indeeed with a gracious and serious intention to save , and therefore to bring unto faith , ‖ all those that are called : whether they really believe and are saved or no , and so obstinately refuse to believe and consequently to be saved . 3. for there is one vocation that is † effectual , so called rather from the event , then from the bare or sole intention of god , to wit , which doth obtain its saving effect : not indeed for that it is out of a precise or absolute intent of saving , so administred by some certain and singular wisdom of god , so as effectually or successfully to agree with the will of him that is called , by an irresistable power , or by some omnipotent force ( which is neither more nor less than creation or raising from the dead ) so ‖ efficaciously determined to believe , that he cannot but believe and obey : but because man , who is now called and sufficiently prepared , doth not resist god that calleth him , nor set any bar against the divine grace , which otherwise he might set against the same . there is indeed another that is * sufficient , but yet withal ineffectual , to wit , which on man's part is without any saving effect , and through the alone voluntary and vincible or avoidable fault of man becomes unfruitful , or obtains not its wished and due event and end . 4. the former , which is accompanied with its saving effect , or is already in its exercit act , is sometimes called in scripture , * conversion , † regeneration , a ‖ spiritual raising from the dead , and a * new creation : to wit , because by it we are effectually turned from a corrupt course of living , to live † soberly , justly , and piously , and are raised of god from a ‖ death of sin , or a deadly custom of sinning , unto a spiritual life , or holy way of living : lastly being reformed according unto the * similitude or likeness both of the doctrine and of the life of christ , we are as it were begotten again : and so by repentance and faith are in him made † new creatures . 5. man therefore hath not saving † faith of or from himself ; nor is he born again or converted by the power of his own free will : seeing in the state ‖ of sin he cannot so much as think , much less will or do any good , which is indeed savingly good ( such is in special manner conversion and saving faith ) of or from himself : but it is necessary that he be regenerated , and wholly renewed * of god , in christ , by the word of the gospel , and by the virtue of the holy spirit in conjunction therewith : to wit , in understanding , affections , will , and all his powers and faculties , that he may be able rightly to understand , meditate on , will and perform these things that are savingly good . 6. we conclude therefore that the grace of god is † the beginning , ‖ progress , and * complement of all good : so that not so much as a regenerate man himself can , without this preceding , or preventing , exciting , following and co-operating grace , think , will , or perform any thing that is savingly good : much less resist any † temptations , that do draw and entice unto evil . insomuch that faith , conversion , and all good works , and all pious saving actions , which any one can think of , are wholly to be ascribed to the grace of god in christ , as their principal and primary cause . 7. yet may man ‖ despise and reject the grace of god , and resist the operation of it : so that , when he is called of god unto faith and obedience , he may render himself unfit to believe , and obey the divine will ; and that by his own proper fault , and that too , true and vincible ; either through * secure inadvertency , or through † blind prejudice ; or through ‖ inconsiderate zeal , or through an inordinate love of the * world , or of ‖ himself , or other irritating or provoking causes of that kind . for such an irresistible grace , or force , which , as to its efficacy , is neither more nor less than creation , not generation properly so called , nor raising from the dead ( and which doth effect the very act of faith and obedience in such manner , that it being afforded or granted , a man cannot but believe and obey ) cannot certainly but altogether ineptly and unwisely be there made use of and applied , where free obedience is seriously commanded , and that under the promise of an exceeding great reward , in case it be performed ; and under the threatning of the forest punishment , if it be neglected . for in vain and without cause doth he command this obedience , and require it of another , and promise to reward the obedience , who himself both ought and will work the very act of obedience by such a force as cannot be resisted ; and ineptly & against reason is he rewarded , as one truly and really obedient , in whom this very obedience is effected by such a kind of force of another's . lastly , punishment , especially eternal , is unjustly and cruelly inflicted on him , by whom this obedience is not performed through the sole and alone defect of that irresistible grace ; which is indeed necessary , as one disobedient , who really and indeed is not disobedient . that we may not now say , that it is every where in the scriptures affirmed of some , that they have * resisted the holy ghost , that they † judged , or rather made themselves unworthy of eternal life ; ‖ that they made void the counsel of god against themselves : that they would not * hear , † come , ‖ obey , that they have * closed their ears , and † hardened their hearts , &c. and of others , that they heard the word readily and ‖ willingly : that they obeyed the truth and the faith ; that they shewed themselves attentive and teachable ; that they * attended unto the truth of the gospel ; that they received the word with chearfulness ; and that they were therein more generous then those who rejected the same ; lastly , that they obeyed the truth , or the gospel from the heart , &c. all which things certainly to attribute to those who either can no ways believe or obey , or cannot but believe and obey when they are called , is doubtless too inept or weak , and plainly ridiculous . 8. and though there be a very great disparity of * grace according indeed to the most free dispensation of the divine will : yet doth the holy spirit bestow and confer so much † grace upon all men both in general and in particular , to whom the work of faith is ordinarily preached , as is sufficient to beget faith in them , and to carry on their saving conversion gradually unto the end . and therefore not only those , who do actually believe and are converted ; but also those , ‖ who do not actually believe and are not really converted , have sufficient grace vouchsafed to them , to believe and to be converted . for whomsoever god doth call unto faith and salvation , he * calleth them seriously ; that is to say , he doth not call them only in outward shew , or only by his vocal word ( to wit , as therein his serious precepts and promises are held forth to those that are called in general ) but also with a sincere , and every way unfeigned intention of saving them , & will of converting them : so that he never intended any decree of absolute reprobation , or immerited or undeserved blinding or hardening to precede or pass before concerning them . chap. xviii . of the promises of god that are performed in this life , to those that are already converted and are believers ; that is , of election unto glory , of adoption , justification , sanctification , and of obsignanation or sealing . 1. concerning men that are sinners , but yet are already effectually called and converted by the grace of god unto the faith of jesus christ , and who do by the help of the same grace , by true faith , order their life according to the commandments of jesus christ , god is pleased and useth to exercise towards them , and to prosecute them with several † saving acts , but of two sorts : of which indeed some pertain to this life , others to that which is to come . 2. the acts which pertain to this life are five : of which the two former are election unto glory , and adoption , or divine filiation , or sonship . by the one of which * they that are already converted , and do truly believe , are separated from the profane rabble of those that perish , and being exempted out of the number of those that are to be damned , ( as to their present estate ) are as it were set apart for god's own peculiar treasure : by the other the same are moreover more nearly or throughly taken into the † houshold of god , and so unto a right of the heavenly inheritance , in due time to be entred upon , and so are ranked and registred among those that shall be saved , or among those whom god will no ways punish , but will pardon unto them their sins freely in or through christ. although adoption * elsewhere in scripture is wont also to denote the very redemption it self of our bodies , or the blessed resurrection , to wit , because the complement and consummation thereof will then and there at length appear . 3. to these are immediatly joyned other acts , as justification , sanctification , and lastly a certain singular or peculiar obsignation or sealing by the holy spirit . justification is a merciful and gracious and indeed full absolution or discharge of a sinner that truly repenteth and believeth , from all † guilt before god , through and for the sake of jesus christ apprehended or laid hold on by true faith : or a gratuitous or free remission of all sins , obtained or received by true faith in jesus christ , yea further also , a liberal and munificent imputation of faith it self * unto , or for righteousness , for that indeed in god's judgment and account we attain not unto it , but of gods mere pure grace , † and by faith only in jesus christ , ( but yet a living one , and such as worketh by love ) without all merit of our own works . and this is the meaning of that article of the creed , when we say , i believe the remission or forgiveness of sins . 4. sanctification in special manner so called ( for † otherwise sometime in the sacred scripture it is taken for regeneration also or conversion , or effectual calling ( of which before ) or finally for any spiritual cleansing whatever , although it be only outward ) is a certain , more perfect , and which continually grows and increaseth , separation of the sons or children of god from this impure or unclean world , being partly a more plentiful and fuller enlightening of true believers , and such as out of faith diligently perform and do their duty in the * knowledg of the will of god ( which even god oftentimes is wont to effect and work in many and admirable manners ) partly a more † effectual and through-extimulation or engaging of them unto a constant hatred of sin , and study of holiness & true godliness , and a confirmation of them in this zeal or earnest affection : so that the will of a man that is a true believer is made more prone and enclined , yea more chearful unto vertue every day than other : and these obstacles or hindrances , which otherwise he is wont to meet with in his study of piety and vertue , he either suffereth them not to be lay'd in his way , or being laid he diligently and carefully removes them , and couragiously and chearfully overcomes them . 5. obsignation or sealing by the holy spirit , is a more solid and strong confirmation * of us in a true confidence and hope of the heavenly glory , and certainty or assurance of the grace and favour of god , whereby it comes to pass that believers , as by an earnest or certain pledg received , are more and more assured of their adoption , justification and finally of their following glorification , and unless themselves hinder it , they may be preserved even unto * the end , in a sence or feeling of the grace of god , and in true faith against all manner of temptations , or may have the gift of a total and final perseverance vested in them and bestowed upon them . 6. and these kinds of gracious acts god exerciseth towards all those , and only those ( though unequally and in different measure ) who truly believe and repent : of whom therefore in the scriptures we find three sorts or orders . 1. of those † who are called novices or beginners , and who are newly or but lately converted to the faith , who together with a sincere assent do withal bring indeed a serious and deliberate purpose or resolution of obeying the divine will : but yet such , as when persecution , or the cross and afflictions , or other dangerous temptations do arise , doth immediately again grow weak , or sometimes also vanisheth , and wholly decayeth . 2. of those * who do for some time remain constant in the true faith , and this same holy resolution and purpose , and for a while also demonstrate the truth of their faith by good works : but yet notwithstanding at length , what through the enticements of the world , or of the flesh , or of satan , or by some violent tyranny , they defect and revolt from the faith , as overcome or wholly discouraged and broken . 3. of those , who either without any defection or interruption , do continually persevere and hold out in the said pious resolution , † and in holy works , even unto the end : or who having once or again lapsed or fallen , or * somewhat more often revolted , do again seriously repent : and so being restored again by the grace of god , do at length finally persist and hold out . therefore the two former orders of believers are indeed truly elected , adopted , and justified , but not altogether absolutely , nor but for a time : to wit , so far and so long as they are and remain such ; but the third and last sort only even finally , and peremptorily , to wit , according to that which we read in the gospel : he that continueth to the end , the same shall be saved . 7. for these acts are divine acts , which are sometimes continued , and sometimes interrupted : to wit , which so long continue and take place here , as the requisite condition thereof ( that is , faith and holiness that are agreed upon by covenant ) endureth and abideth in us . but they are interrupted when we no longer stand to our covenants ; or when we do or commit such acts as can no ways consist with true faith and a good conscience : according to that of eizekiel , † if the just or righteous shall turn away from his righteousness , and do iniquity , according to all the iniquities , which the wicked shall do , shall he do it and live ? all the righteousnesses which he hath done shall not be remembred : for his prevarication wherewith he hath prevaricated , and for the sin wherewith he hath sinned , for them , i say , he shall die . whereunto are consonant very many other sacred testimonies of like sort , together with examples . chap. xix . of the promises of god pertaining to the life to cone , or of the raising again of the dead , and eternal life . 1. the acts of god pertaining to the life to come , are the raising again from * death ( or instead thereof a sudden change of our mortal nature ) and glorification , or the † bestowing of heavenly glory and life eternal : according to those two last articles of the apostles creed : i believe the resurrection of the flesh , and the life everlasting . 2. this raising will be at * the second and glorious coming of jesus christ unto the general judgment : to wit , when he shall raise unto life again all the † dead , both the just * and unjust , and judg both them , and those that shall then remain alive , † at the judgment-seat of his father , and assign or award unto them all just rewards or condign punishments , according to * the quality and quantity of their works , which they have done in the body , whether good or evil . for then he shall raise up his faithful ones , and saints , which † were indeed dead , out of the dust of the earth , unto a life eternal and blessed , and shall endow them alone with a glorious and incorruptible body : and those which he shall then * find alive , and surviving of them , those he shall on a sudden , and as it were in a moment , change , and make them immortally blessed with the other . 3. this-like raising , and in part a change , shall be immediately succeeded by that blessed glorification , which is the complement of all the other acts : † whereby the lord jesus ( after he shall have descended from heaven with a shout , with the voice of the archangel , and with the trump of god to the now said judgment ) shall take them , being raised by the angels of his power , with himself into the air , and most powerfully deliver or translate them from ‖ the universal corruption or total destruction of the whole world ( being then to be altogether on a flame ) into the everlasting and glorious mansions * of the heavens ( which in the scriptures are called new heavens , a new earth , and the world to come ) and shall give them to enjoy unspeakable † joy with himself , and with god , and with his holy angels for ever and for ever . chap. xx. of the divine threatnings and punishments of the wicked , pertaining both unto this life , and unto the life to come : to wit , of reprobation , hardening , blinding , and of eternal death and damnation . 1. towards the wicked and unbelievers , ‖ or those who refractorily or obstinately refuse to believe and repent , and who , although they have been long and much called upon , admonished , reproved , chastened , &c. do yet nevertheless persist to disobey the gospel , god is minded to exercise acts altogether contrary to the former , and they no less severe , than just and holy , the which he hath threatned them with in his word , and do pertain partly to this life , partly to that which is to come . 2. the acts pertaining unto this life are reprobation or desertion ; also blinding and hardening , and other temporal punishments of that or the like sort , of which the first is the just casting of wicked men off : to wit , * when god will no longer have or account them for his people : and therefore doth righteously withdraw from them the † grace of his holy spirit , which hath been so often despised by them ; yea sometimes also he thinks not meet to bestow upon them those outward means , which he is wont ordinarily to make use of for the salvation of his people : to wit , by leaving them in their own darkness and sins , without true pastours , godly teachers or monitors , and diligent searchers out of truth . 3. next followeth blinding and ‖ hardening : to wit , when these sinners being now left destitute of the light of heavenly truth , are by gods permission and just judgment deeply involved in * gross ignorance and errours , and in wonderful and divers manners seduced : and when they are given up to their own † unclean lusts , or left to their vile or filthy affections , or are on every side exposed to the temptations , delusions , and snares of ‖ satan : also when their wicked counsels , endeavours , and * practises are suffered for a time to go on with some happy success , and themselves for a while to sin scot-free ; lastly ‖ when manifold occasions of erring and sinning are presented to them : and their † consciences in the mean while are not pricked or troubled with any sad remorse or serious sorrow for their sins committed , &c. all which things indeed , and very many other more of like sort , profane men are wont to turn to their own destruction . from whence there groweth or encreaseth more and more a strange blindness of mind , an obstinate hardness of heart and filthy greediness of sinning : and finally a thick and gross darkness ; that is , a certain brutish ignorance of god , and secure profaneness of life doth wholly seize and possess them . and sometimes indeed those acts are seconded and followed even with ‖ some exemplary also and publick punishment of these men in this life , and such as is visible or obvious to the sight of all . 4. the penal acts that pertain to the life to come , are most usually contained under the words of the wrath and vengeance of god , also of * judgment and condemnation , † whereby god will not only by judgment irrevocably pass or give away ‖ from the wicked and unbelievers immortal glory , but will also inflict upon them the torments of hell and eternal punishments . which indeed shall be done openly at the last day , when he shall throw them , together with the devil and his angels , into everlasting fire , * that there they may be punished with everlasting destruction , being banished from the presence of god , and his glorious power . 5. and these things being thus finished , there shall immediately † arise that new world , wherein dwelleth righteousness ; and where jesus christ , our lord and king , having wholly or utterly destroyed all his enemies , shall deliver up or restore the kingdom to ‖ god and his father , that from thenceforward , god may be all in all . chap. xxi . of the ministry of the word of god , and of the orders of ministers . 1. and this indeed is the will of god , which is necessary for us to know , for that it consists of such like most holy precepts and so excellent promises , the which , that it might become known unto miserable morrals , and be continually set before their eyes , it pleased that great pitier or compassioner of mankind , that it should not only be tacitly insinuated or conveyed into them * by private reading of the sacred scripture : but also that it should by open and publick preaching be every where proclaimed , and daily and openly as it were implanted , and inculcated or beaten in to them . 2. and that it might be rightly or or duly performed , there was first of all necessary a solemn and immediate both election or separation , † and mission or sending forth of some certain men , for the discharge of the said office ; and the same indeed accompanied and backt with an infallible instruction , and a certain irrefragable authority , or spiritual power . wherefore the lord jesus pitched upon or designed him ‖ certain ambassadors extraordinary , as eminent and singular ministers of his : and furnished them with all gifts * and virtues of the holy ghost necessary for the discharge of this their embassage : and † continually so ruled , governed , strengthned , and confirmed them ; that they did not only once alone openly & publickly declare this will of god , and solidly by all kinds of signs and miracles establish and confirm the same : but also every where gathered them ‖ assemblies or congregations of pious men , among whom the preaching of this his will , as far as might be , might always flourish , and be preserv'd whole and entire , to wit , for the continual edification or building up of all that were called in the true and saving faith of jesus christ. 3. and indeed these first and chief preachers were * the apostles : who as in teaching and gathering churches , so in the governing and keeping them together , used such authority , † as they had immediately received from the lord jesus : to wit , ‖ such as was uncontrollable and unquestionable , and to which all believers were bound to yield and obey . and to these indeed were joyned both * prophets and evangelists , and teachers and pastors , and other such like , who also themselves used and bestowed their utmost diligence and pains , either for the gathering of new churches or assemblies , or afterward for the nourishing and feeding and further instructing of these that were already gathered by the apostles . 4. but when such foundations and first beginnings had now been laid by these ; lest when they were either absent , or dead , those congregations should be scattered , and decay again or come to nought , and so by this means , this divine and saving doctrine by little and little should vanish away and be lost ; they every-where in those places where churches were already gathered , appointed them their successors : to wit , † bishops , elders and deacons : by whose help endeavour and care those churches might continually be preserved , and as much as might be , also encreased in number : and gave express advice and command , that the same afterwards at all times and in all places should be done in all congregations : giving withal an ‖ exact description , what manner of persons they ought to be , who were thenceforth to be set over the congregations for this end . 5. and they indeed therefore appointed * bishops and elders , that both of them by preaching the gospel , by teaching wholesome or saving truth , by confuting errors contrary thereunto ; also by exhorting , comforting , reproving , correcting , ruling , and lastly by going before others , by † their example , &c. might preserve or keep together the churches already planted , and by a continual succession , to their utmost power , might propagate the same . and they ordained deacons , ‖ that , after they had been first proved or tryed , they might diligently employ themselves , in gathering and distributing alms , and in pious , and tender care-taking of the poor in the said congregations . from whence ariseth the perpetual necessity , and manifold use of the whole ministry of the church . 6. but because after the apostles days , and those first preachers of the gospel , or founders of the church ( when the doctrine of the gospel had now already been fully enough proposed , and in the judgment of god himself abundantly confirmed , and lastly clearly committed to writing ) that immediate sending of ministers ceased , together with infallible instruction , and the undoubted assistance of the holy spirit : therefore an irrefragable power , or infallible authority , in teaching and ruling , hath no more place also . which also even the apostles themselves were minded to restify , when they gave , and left unto the bishops and elders , a certain * and perpetual rule of doctrine and form of discipline : according unto which these were to teach and rule the churches for the future by : and expresly commanded them , and seriously charged them , that they should diligently keep the † pattern or form of sound words , which they had heard of them ; and that they should remember , and hold fast that ‖ faithful doctrine , which they had learned : and therefore bade an * anathema to those who brought any doctrine contrary to , or differing from that , which they themselves had delivered , † and withal injoyned the churches , that they should receive or admit of no other doctrine besides that , which they had received from the apostles , no although even an angel from heaven brought it . 7. but since it is the duty and office of all bishops and elders ‖ to teach , and * govern the churches , according to that form that is laid down by the apostles , it appears manifest enough , that they have not by any divine right any † command & power or authority , properly so called , one over another . and yet do we not therefore notwithstanding altogether disallow of , much less proudly reject , those degrees of teachers , and rulers , which have now long since been appointed , and every where hitherto taken place in diverse churches of christ , for order and decorum's sake , or for preserving good order ; ( for indeed god is not the ‖ author of confusion , but of order ) if so be they do not at length degenerate into tyranny , and make shew of some worldly dignity and power rather , than of a spiritual ministry , and of that modesty and moderation which becometh the disciples of christ. 8. but if any one shall abuse the pretence of this order unto pride & haughtiness ; and in particular , if any by these degrees shall not stick to climb so high , as arrogantly to assume unto himself not only a supreme right to determine in matters of religion , and to decide all controversies of faith , * but also to usurp lordship over the lords heritage , and over his fellow-servants , yea over kings , and princes : yea further , whether directly or indirectly , to usurp a coactive power ( that is , armed with outward force , or upheld by the secular arm ) to punish others : yea to punish them with the sword and with death , who cannot out of conscience attribute this authority unto him ( or who refuse to subscribe to his determinations , decrees and statutes ) though in all other respects they be good and loyal subjects to the common-wealth : if any , we say , shall under this pretence usurp such a power in the church of christ , or any other whatsoever like it ; or at least attribute to himself the same in words , or suffer it to be attributed to him by others , truly he seemeth unto us to recede very far from the office of a true bishop . chap. xxii . of the church of jesus christ , and its marks or notes . 1. furthermore , those congregations or assemblies , which either by the publick pains or labour of these ministers , or otherwise by the word of the gospel any ways whatsoever preached , read or heard , are gathered as it were into one body ( all and every of whose members have a certain mutual communion amongst one another , and a spiritual communion with their one only and true head our lord jesus christ ) as they really are , so also are they rightly called * the church of jesus christ. of both which , to wit , the church , and the communion thereof , we say in the apostles creed : i believe the holy catholick church , the communion of saints . 2. for this church is nothing else , but an assembly of men called by the gospel , † and believing on jesus christ , or at least with their mouth professing his name and doctrine , as saving : although some more some less , either sincerely and purely , or firmly and constantly , believe on christ , or at least outwardly in words and rites profess christ. 3. for the church , whilst it is militant here on earth , is wont according to the sacred scripture to be considered under a twofold respect . 1. as an assembly ‖ of men and women truly pious and believing , and that do cordially and sincerely embrace and love , and with their whole heart keep and order their lives and conversations according to that saving doctrine of jesus christ , which they profess with their mouth . which assembly is visible , and certainly known * to god only : but is invisible unto us : seeing true faith and piety , which lie hid within the heart , none but god , the alone indeed searcher of the hearts and reins , can behold them . 4. but to hold the saving doctrine of jesus christ , is not forthwith so perfectly to know * all that is every way contained in the doctrine of christ , so as to err or hesitate in no one article at all , or no sacred history , or sense of the holy scripture : but at least well and rightly to hold or understand † all that , without which we cannot rightly observe and perform the commandments of faith and obedince , nor consequently according to the mind and will of god obtain eternal salvation . therefore all those churches , which agree in the belief and profession of necessary truth , we believe that they ought to be counted for true churches of jesus christ : although in the mean time they differ in many other things , and in some respects not inconsiderably swerve from the truth . 5. the church is considered , as it is a visible multitude of those that ‖ publickly profess the faith and doctrine of jesus christ , although haply they do not truly believe in him : which as to the outward confession of the mouth , and other manifest signs of faith of that kind , is of it self even sufficiently known , and visible unto us : although it appear * sometimes , less evidently or clearly . 6. again both may be considered either as catholick † or universal , which being spread throughout ▪ the whole world , comprehends or contains all congregations together , either of those who truly believe , or at least profess so to do : or as local , or particular , ‖ which is gathered in certain places by parts severally ; for instance , at corinth , in galatia , at ephesus , &c. of which this , or the other , whatever it be , may not only err in doctrine , but also revolt from the true faith , & the profession thereof : * yea and oftentimes also doth actually revolt from the same ( the catholick church in the mean time still remaining safe & entire notwithstanding . ) nor indeed is there any divine promise extant , whereby the sincere profession of true doctrine and a continual succession therein , or an uninterrupted and uniform continuance of the continual assistance of the holy ghost , and of the orthodox faith ( and that to be always clearly seen ) is promised to any certain particular church or congregation : yea indeed rather both examples † and presages of the defection of many are every where obvious or easy to meet with in the holy scriptures . of the marks or notes of a visible church . 7. furthermore the notes and marks ( such indeed as are certain and infallible ) which clearly demonstrate unto us , and make a church or christian assembly , which is already gathered by the preaching of the word , visible , may be reduced unto one only general ; that is , unto the profession ‖ of that sacred and saving doctrine , which was delivered by jesus christ , in conjunction with at least an outward keeping * of the commandments of jesus christ. for whereas true faith , which is given unto the saving doctrine of jesus christ , doth , as the more inward form , and as it were the soul , constitute and make a true and invisible church of jesus christ , it is necessary doubtless , that the alone profession of that true and saving faith , which we have spoken of , make the same visible unto us . 8. but with labour and toil either to seek or demand , or to desire to shew unto others , other notes or marks , whereby those , who as yet are wholly ignorant what a true chruch of christ is , or which or what is the saving doctrine thereof , may come certainly & undoubtedly to the knowledg of the true church , and consequently to the knowledg of the truth it self , is altogether vain and foolish ; for that so to pretend , is neither † necessary , nor profitable , nay not possible rightly or orderly to be performed . so far is it from such marks consisting in those things , which the world and fleshly reason are wont so highly to esteem , to wit , in antiquity , multitude , consent , succession of persons , outward splendour of congregations , or worldly happiness , &c. of which many of late do vainly boast . 9. furthermore , the duty of those who belong to this visible church doth not only consist in every particular man's professing with his ‖ mouth and in life this saving doctrine of christ for himself : but also in believers being united and joyned together among themselves , * whether they be more , or fewer , in their doing or performing those things , which ordinarily cannot , nor use to be performed , but in a society or congregation , and which render the society or congregation it self more illustrious and conspicuous . 10. which sort or kind of duties , besides hearing of the word preached , and the profession of faith already spoken of , are chiefly two : to † wit , the use of the sacraments ; as they are called , and * the exercise of christian discipline : of which more immediately . chap. xxiii . of the sacraments and other sacred rites . 1. vvhen we speak of sacraments , we understand the outward ceremonies of the church , or those sacred and solemn rites , whereby as by foederal * signs , and visible seals , god doth not only represent and shadow out unto us his gracious benefits , especially those promised in the covenant of the gospel , but doth also in a certain manner clearly hold forth and seal the same unto us : and we again likewise do openly and publickly declare and testifie , that we do embrace † all the promises of god with a true , firm , and obedient faith , and that we will always with continual and thankful remembrance celebrate with praise his benefits and favours . 2. and these like rites , if we must speak properly and accurately , in the new testament , are only two : to wit , baptism , and the sacred supper . of which the one by a ‖ certain analogie ( i. e. proportion or likeness ) doth not unaptly answer unto * the sign of circumcision , which under the old testament was a sign of sacred initation ( i. e. entrance ) or of a certain ingrassing into the people of god ; and the other to † the eating of the paschal lamb , which was a rite of solemn eucharistia ( i. e. blessing ) or publick thanksgiving , for to praise and celebrate god openly for the typical deliverance of the people of israel , that is , for their deliverance out of egypt . of baptism . 3. baptism is the first publick and sacred rite of the new testament , whereby all in covenant ( without any difference of age or sex ) are by the solemn washing of water ingraffed into the church , and initiated into the worship of god ; or are therefore dipped into , or washed ‖ with water , in , or into the name of the father , and of the son , and of the holy ghost ; that hereby , as by a symbolical sign , and sacred signal , they may be confirmed concerning the gracious will of god towards them : that as the filth of their bodies is washed away by water , so they themselves by the blood and spirit of christ ( if they do not through their own default make void this gracious covenant unto themselves ) are to be cleansed inwardly , or most fully delivered from the guilt of all their sins , and finally to be endowed with the glorious immortality , and eternal happiness of the sons of god : and withal that they also on the other side may be obliged , and * to that end openly declare that they constantly expect all salvation from god alone , and the lord jesus christ , their only mediatour , priest , and king , that they trust in him with their heart , and casting away the filth and defilements of all their sins , are willing by the vertue or power of his holy spirit , to obey him throughout the course of their whole life . of the sacred supper of the lord. 4. the other sacred rite of the new testament is the sacred supper instituted by jesus the night wherein he was betrayed , to celebrate an encharistical and solemn † commemoration of his death , wherein believers , after they have examined , and truly proved themselves to be in the true faith , do eat the sacred bread publickly broken in the congregation ; and also drink the wine publickly poured forth : and that to declare or hold forth with solemn thanksgiving the lord 's bloody and cruel death , undergone for us ( whereby as our bodies are sustained by meat and drink , or by bread and wine , so our hearts are nourished and fed unto the hope of eternal life : ) and again likewise publickly to testify and declare before god and the church their quickening and spiritual communion with the body of christ crucified , and his blood shed ( or with jesus christ himself , who was crucified and died for us ) and consequently with all the benefits that were procured and purchased by his death , and with all also their mutual love one amongst another . 5. certainly from those things , which every where ‖ in scripture are read concerning this whole sacred rite , and concerning the things signified thereby , and which the very articles of faith ( concerning christ's true humane body , and his true * ascension into heaven and exaltation , &c. ) do suggest unto us , and lastly right reason it self dictates ; it easily appears , 1. that here is no † substantial change made of the signs into the things signified , to wit , of the bread and wine into the body and blood of the lord. 2. and that there is not any local conjunction , or corporeal including , or any physical or natural tying or uniting of both together . 3. so far is one of the signs ( to wit , the use of the chalice or sacred cup ) from being justly or worthily to be taken away from believers under this pretence , and 4. that true and quickning , or expiatory sacrifice of jesus christ , ‖ now long since once offered by christ himself , our only and alone high priest for our sins , from being to be believed to be reallly repeated , and daily performed or done over again a new herein . and 5. in the last place , so far are the symbols or the signs themselves from being religiously to be adored and worshipped by us ; and for this very end , from being either to be shewed publickly in churches , or from being inclosed in coffers or pixes , or from being carryed about in processions , &c. of other sacred rites , but yet such as are indifferent . 6. besides these there are also other sacred rites , generally so called : which although they be not to be observed by believers , by vertue of any express command of christ perpetually , and necessarily ; yet for good orders sake , and for outward discipline's sake , have been now long since commonly observed by the apostles , and their disciples , and may , without impiety at least and superstition , be also even freely observed now , and indeed profitably enough for example's sake , imposition or laying on of hands , * and that upon divers accounts , to wit , in ordaining of ministers ; in † examining and confirming of new converts , or of those that are catechized ; ‖ in the publick receiving again , or reconciling of penitents , who had formerly grevously fallen : also the solemn joyning of persons in marriage , and the blessing of the same in the assembly of the church , &c. so that there be no superstition in the case , or opinion of divine worship , also of absolute necessity , &c. and on the contrary there be only a regard had of order and decency and publick edification ; and finally a true liberty in such things , * and christian charity ( and consequently also a true moderation and mutual toleration between dissenters ) be always preserv'd inviolate and safe : and the peace of the church , for the sake of such outward rites , and of themselves indifferent , be not rashly disturbed . 7. hereunto also may be referred those ecclesiastical or liturgical observations ( being indeed indifferent in themselves , but yet which notwithstanding the outward and publick assemblies of believers can hardly want or be without ) about the publick order and manner in churches , of reading , praying ; † singing , prophesying , gathering the alms , also ‖ kneeling in time of prayer , &c. also about publick * fasts , and solemn days of supplication or prayers , and other outward things of that kind , merely of themselves ritual , but yet pious exercises , not indeed prescribed of god in particular ( much less meritorious of the grace of god , or of eternal life ) but yet profitably serving for the outward good order , † or decent policie , i. e. government of the church : yea also in some respect either stirring up , or cherishing pious devotion in our minds , and therefore not lightly to be contemned of themselves , nor , where they are publickly received , rashly and with the scandal of those that are godly to be abrogated . 8. for in all these ( as in the whole sacred liturgie , and the whole outward government of the church ) that only is to be minded , that all things ‖ in the house of the lord , be done decently , and in order , and that they always * serve unto the edification of all especially † of the weak ( but yet of such as are studious of true piety ) and not cast a ‖ snare upon any one , or infringe * christian liberty , or finally give any † scandal or offence to the weak . for the better and more easy attaining of which end , there is every where an exact regard to be had of the outward , and the order , ‖ gravity , and decorum , which have been already long since received ; also of divers places , times , and other circumstances , and in particular the authority of the christian magistrate , wheresoever it may be had , is , for the publick tranquillity and quiet of the church , always to be heeded or attended to in such cases . chap. xxiv . of church discipline . 1. but because no society , although never so well established , furnished and provided with good laws , can long subsist , unless it be governed by certain reason , counsel or advice and discipline , whereby even they who belong thereunto , may be continually kept in , or hold to their duty : hence it is that in the visible church of god ( which is the * house , the † houshold , the ‖ city , and * kingdom of god ) we judg it both most profitable , and most meet or just , that such a discipline , as hath been prescribed by our lord and † king , should flourish and be exercised therein . 2. and it consisteth in brotherly and mutual admonition , in reproving and correcting of those , ‖ who have fallen into any sin , which shall come to our knowledg , but especially into any enormous crime or wickedness : to the end indeed that they may speedily repent and amend : or , if having been admonished , they nevertheless obstinately go on and refuse to repent , in shunning or avoiding of them , and withdrawing our selves from * all brotherly fellowship with them : as those indeed who have now rendred themselves unworthy of the lovely name of brethren , or of those , who call upon the most holy name of christ , and profess themselves the scholars or nurse-children of piety and sanctity : and all this to this end , that the religion of christ and his church may not be evil spoken of , and receive any detriment by reason of their society : but rather that the health and safety of all the members thereof be procured and provided for . 3. and this discipline concerns and takes hold of both pastors and governours of churches , and also the sheep themselves , or hearers . the † pastors and rulers , if in ministring , or teaching and ruling , both the church and themselves , and their families , they so carry or behave themselves , that they cannot with profit , or at least without scandal perform or discharge the said office in the church . in teaching , to wit , ‖ if they command those things , which are forbidden by the laws of jesus christ , if they forbid , what they command ; if they consent or yield to those things , against which they are strictly charged to the contrary ; if they make those things necessary , which are free and indifferent ; if they too sharply and fiercely strive , and stisly contend for or about things unnecessary , or of no great use and profit ; so as to disturb the church with factions , and to divide them into parties : or otherwise if in teaching they do not observe that manner , way , or method , which becometh the serious teachers of piety to do ; but which may rather serve for the nourishing of contentions , brablings and strifes , than for spiritual edifying ; and for the cooling of pious zeal , rather than for the kindling of it . in governing themselves , * if they be not blameless , the husbands of one wife , vigilant , temperate , grave , compos'd or sober , given to hospitality , moderate , just and impartial ; if they be given to much wine , soon angry , lovers of filthy lucre , sighters , hypocritical , covetous . in ruling their own families , * if they have or keep not their children in subjection , with all honesty and gravity : lastly ; if in ministring † they do not faithfully , chearfully and prudently dispense those things that are committed to their trust . 4. it is employed or exercised about ‖ the sheep or hearers ; if either they carelesly neglect , or wittingly and wilfully omit those things , which are commanded of god ; or comit and do those things which are not agreeable to the commands of jesus christ , or if otherwise in things indifferent , * they do disturb the publick order and peace of the church , and consequently if they do those things , which may be prejudicial both to their own salvation and to the edisication of their neighbour . 5. but this discipline is to be exercised , with all possible charity , † prudence and discretion : according to the different quality , and various nature , reasons or respects both of persons and sins ; for the greatest good and profit both of the offenders themselves , and of all other , and that by certain steps or degrees declared and laid down in the word of god. and first indeed there is to be had a just or due regard of persons . for ‖ elder men are not to be rebuked , but to be entreated or advised as fathers , younger men , as brethren : elder women , as mothers , &c. but chiefly a regard is to be had of those persons , which are set in authority , and in any publick office. for we are not readily and lightly to receive any accusations and charges against * elders : but when they have sinned ( that is , shall manifestly be found to have sinned ) they are then to be rebuked before all , that others may be afraid . the like regard also is to be had of magistrates , † and of all those which are set in any eminent or high place . 6. but if withal the offender add a notorious obstinacy , and a contempt of all admonitions unto the enormity and heinousness of his sin. for if the sin be ‖ secret , or yet not publickly known , there needeth only but a private admonition : and that sometimes repeated , making use also of those that are privy to it , or of witnesses if need be . but if the crime be * publick : that is , not only an heinous sin , but also was committed to the publick scandal of the church it self : or if otherwise all ‖ private admonitions be stubbornly rejected , then is an † admonition to be commenced and used in the presence of all , or in the assembly of the presbyters , that the author or offender may be ashamed , and that others by his example may be deterred from sinning . but if withal the offender add a notorious obstinacy , and a contempt of all admonitions unto the enormity and heinousness of his sin , so that no amendment of life followeth : ‖ then is all familiar or brotherly converse with the offender to be avoided : ( if haply by this means shame may be wrought in him , and himself be brought to saving repentance ) adding withal , if extreme necessity require it , an express and serious declaration of the church , that , as long as he remains impenitent , he is a stranger from , or wholly unmeet for the kingdom of heaven , as one that wittingly and advisedly persists in a manifest crime , or work of the flesh. yet notwithstanding the peace of the church , or the said communion thereof , is always readily to be restored to those that are avoided or excluded from the brotherly communion thereof , after probable testimony given of their repentance , * especially if they shall seriously desire it . 7. howbeit from this avoiding , which we have spoken of , as to domestick society or converse of life , they are to be exempted , who are either mutually bound and tyed to each other , or at least the one part to the other , either by some divine and indissoluble contract , as † husbands and wives , or law of nature , as ‖ children , or necessity of duty , as * menservants and maidservants . 8. furthermore , this discipline is not such a kind of action , as is exercised by the church with † any carnal power , or worldly authority , or coactive force : but it is only the churches own ‖ voluntary departing or separating from him , with whom they may no longer live or converse as with a disciple of jesus christ. so that the rulers or governors of the church do not so properly nor so much sever and separate the said person from themselves , as they sever and separate themselves , together with their people from him , and that by the command of jesus christ himself , their lord , and cannot nor will not otherwise converse with him , than with * an heathen and publican , or with any publick and profane sinner , so long indeed as he shall continue impenitent . 9. wherefore they , who exercise this same discipline not only with a fleshly power , and coactive force , but who do also extend it unto bodily and capital punishments ( especially under pretence and colour of heresie , commonly so called ) they do arrogate and assume to themselves too great a power , yea altogether unmeet and † unlawful ; yea further they do in deed and truth , ‖ oppress the liberty of mens consciences and of prophesie : and do change this saving and wholesome remedy , in wisdom appointed by our saviour for the amendment of sinners , into a most deadly poyson : and that which was designed for their health and safety , these men turn to their subversion and ruine : wherefore also those , who any ways patronize or defend the killing of horeticks , or any the like * tyranny or persecution for conscience sake , we hold and judg , that they are altogether estranged from and contrary to that most meek or mild spirit of christ , and do also fight with unmeet and preposterous weapons against heresies , and consequently do bring themselves under the guilt of a most heinous sin in the sight of god. chap. xxv . of synods , or councels , and of their manner and use . 1. and thus indeed all particular curches , being taken severally or apart , are to be govern'd by their own ministers , that is , by their own bishops and elders . but if in the mean while any thing more hard then ordinary in doctrine , or manners , or rites , proper and peculiar to the church , which may either concern all , or at least many churches , shall happen or fall out to be disputed and debated : then may synods , or ecclesiastical assemblies , profitably be appointed and held , and sometimes ought ( and that after the example of the apostles themselves ) and they either greater or lesser , as the necessity of the case shall seem to require . they may , we say , profitably be appointed and held ; if indeed a right and lawful order and manner be observed in them : and chiefly if these following articles or heads be diligently attended to and kept , act. 15. 1. &c. 2. i. if in them both the truth , and profitableness , and necessity of all opinions or doctrines be nor examined and tryed by any humane † square , or factitious ( i. e. made or devised ) rule , whatsoever it be , but only by the word of god. ii. if a full and plenary liberty be granted ‖ to every one to speak his own opinion or judgment , without scruple or fear of danger ; and to enquire into the opinions of others , and duly to examine the whole matter that is in controversie . iii. if there be none admitted in them but ●it and meet men , that is , men skilful in divine things , * and who are mighty in the scriptures , and have their senses exercised to discern between what is true & what is false , & especially men pious , prudent , grave , moderate , studious or lovers of truth as well as of peace , as also truly free , and during the time of the examination of the controversie , simply tyed to none , either person , or church , or confession , &c. but only to god and christ , and his sacred word : lastly men free from all corrupt or perverse affections , as wrath , hatred , partiality or abetting of parties . iv. if in them it be not precisely or chiefly urged , that controversies of faith be , by any means at least whatsoever , it matters not what , right or wrong , taken away or removed , or decided against one party or the other : and that only for this end , either to procure , or preserve the outward quiet and tranquillity of the common-wealth , but that it may be chiefly endeavoured that † heresies , schisms , and other such like publick miscarriages , and scandals , be first and foremost kept out of the churches , or that being already brought in : and so by that means piety and truth , as also liberty and christian charity may be always consulted and provided for in them : and therefore , v. if plain , saving and necessary truth be straitly and closely held , and retained in them : and yet so , as that for those that dissent , and who are yet ignorant of the truth , there be no danger created for them upon that account , * nor any force or violence done or offered to their consciences : but that saving truth be only prest upon them by perswasions and reaonss , and that with the greatest gentleness and meekness of mind and spirit imaginable : and in other things that a moderate liberty of dissenting upon certain terms and conditions may remain safe & inviolate , and the remedies of mutual peace and concord commodiously sought out . vi. finally , if what is determined in them be always left liable † to a free examination , and a further review afterwards ; yea , if it be seriously will'd and commanded , that all their decrees be diligently examined and weighed by the word of god , and that no man be envied , and maligned , or at any time endangered for so doing . 3. and in those synods , next to or after the supreme authority of god , and of christ , there ought also to intervene the authority of the christian magistrate , as of a nursing father * of the church , if so be there be any such in the church , as of one indeed whose duty it is , after the example of godly kings and princes under the old testament chiefly , or after the manner of master-builders to moderate † the outward order and government of the church , and to preserve the worship of god whole and entire therein , and therefore as oft as need requires , himself to convocate or call synods together , and in his place to preside in them , to propound together with ecclesiastical persons those things that are to be debated or treated of peaceably and softly , to hear the judgments of all in general , even of dissenters themselves , to enquire diligently into the truth out of god's word himself , to collect the free votes of others , to give or declare his own judgment and sence together with them , and to his utmost power to provide and take care , that all things be managed and carryed on in them according to god , as of right he may , so of duty he ought . 4. and yet is it not his right , or duty , to put in execution the decrees of synods by any secular power and force : and to repress and keep under those , who in conscience refuse or think much to subscribe unto them , either by threats or ‖ fines , much less by banishments , imprisonments , bonds , finally by death or other such like cruel punishments . furthermore , neither ought he , nor of right can he trouble or molest those , who modestly , * and always preserving inviolate the reverence that is due to superiors , do only for religion and conscience sake desire to assemble and meet together , without or out of those publick places , which always remain subject to the magistrates right or power : to wit , ‖ by edicts , proscriptions , incursions of soldiers , and other violent ways of acting : but is bound to preserve unto them whole † and untoucht their liberty of worshiping god in publick , and to take care and endeavour that the truth of god and religion be maintained only by ‖ spiritual weapons ; and perswaded unto only by arguments and reasons : lest otherwise he seem to desire to offer violence to the consciences of his subjects , and to suppress christian * liberty , and lastly to usurp the power and authority that is proper unto god , and unto our lord jesus christ. the conclusion . and this at length is our judgment of all , or at least of the chief articles of christian religion , whereby christian reader , whoever you are , you may easily understand , and most clearly see , that we are free and clear from all those heresies , schismes and other noisom and ungodly opinions , which have been hitherto by our adversaries slanderously fastened upon us : and that we do not dig up again , or , as they say , hang up upon a new post or pole any erroneous opinious and such as have been condemned by the ancient and first professors of christianity : also that we do not shake , nor subvert those things , which have been at any time established by the church of christ by universal consent : that we do not define , nor obstinately and proudly decide in those things , which have long since been dubiously controverted to and fro , and which make not greatly either for the promoting of the glory of god , or of our own salvation or our neighbour's : finally that we do not operously & subtilly seatch into those things , which are not revealed to us : lest indeed we intrude our selves into those things , which the most wise god would have to be kept secret . but that we make this our only and sole endeavour , that we may preserve whole and entire that truth , which is according to godliness , and which it concerns us all solidly for to know , and that we every where pursue , and , as much as in us lyeth , promote those things which make , both for the maintaining or cherishing , and promoting of mutual peace and concord amongst christians ; always remembring that advice of the apostle's , tit. 3. 8. this is a faithful saying , and these things i will that thou constantly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they which have believed in god be careful to maintain ( or go before , or excel others in ) good works . for these are good , ( excellent ) and profitable to ( for ) men : and that which the apostle elsewhere exhorteth unto ; follow ye peace with all men , and holiness ; without which no man shall see the lord , heb. 12. 14. in these two is placed the chiefest glory of the christian religion . with these therefore hitherto we are wholly taken up . but about things unnecessary , and not greatly profitable to salvation , we are loth to draw to and fro the saw of contention , and the mysteries indeed , that are sublime & abstruse , we receive with a simple faith and free from all scrupulous subtilness of wit and reason , nor but soberly and sparingly , and as one of the ancients is reported not unfitly to have said , we handle not the burning iron without tongs . and as for unprofitable speculations and vain niceties , we keep at the farthest distance from them , for that they rather gender or produce strifes and questions , than godly edifying which is by faith , 1 tim. 1. 4. concerning things indifferent , as also rites and ceremonies , we lightly trouble no man , so that the offending of the weak be diligently avoided on the one hand , and superstition carefully provided against on the other . finally , we direct all our studies to this mark , that we may hold forth those things which are either necessary , or very profitable to substantial piety and our own everlasting salvation , and that in other things we may willingly and readily tolerate and bear with all that dissent from us , and heartily follow , maintain and cherish peace and concord in all the churches of jesus christ , although in our opinion or judgment they are out of the way . which things being so , we earnestly entreat and beseech you by the lord , ( christian reader , whoever you are ) that you would not give any room with your self unto any suspicions to the contrary , nor admit of the unjust accusations , calumnies and slanders of our enemies , or easily harken unto those , whose chiefest interest it is that we should be evil spoken of , lest they should seem to have condemned and banished us undeservedly , and as innocent : but that having a careful regard to right and equity , you would pass judgment of us according to this our confession and publick declaration of our belief . if in any thing haply you suppose or believe us to err , instruct us in the spirit of gentleness and meeekness , which most highly becometh the servants of jesus christ. we are ready in all places , and at all times , to yeild to those who shall shew us better , and give place to the truth of god , which is more precious to us than all things else . if at any time notwithstanding , or in any place , we dissent and differ in things not necessary to be known , let us bear with one another in the lord ; and being mindful both of christian charity and prudence , let us study to keep the unity of the spirit through or in the bond of peace , eph. 4. 3. nevertheless in that , whereunto by the help and guidance of christ we have already attained , let us walk by the same rule , and be alike minded or affected . and if in any thing we be otherwise-minded , god will reveal even this unto us . phil. 3. 15 , 16. grant he , that we may daily more and more to his glory grow and make progress in true faith , piety , charity , prudence , gentleness , meekness , and other holy endowments and christian virtues , and endeavour patiently to bear with , and gently or mildly to amend one anothers infirmitities , errors , and failings , that being rooted and grounded in love , we may be able together with all saints to apprehend , what is that breadth , and length , and depth and heighth and that love of jesus christ which passeth all understanding , that so we may be filled even unto or with the whole fulness of god. to him , who with infinite redundancy is able to do above all those things which we ask or think , according to that power which worketh in us , to him , we say , be glory in the church by christ jesus , throughout all ages , world without end . amen . finis . notes, typically marginal, from the original text notes for div a64246-e2630 a prolepsis concerning a four-fold sort of dissenters , touching things of this kind . objections of the first and second sort . 1 cor. 1. 12. a general answer . what is the true use and end of consessions . that they are not precisely necessary . that yet they are useful and lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are sometimes also necessary . three remedies against the abuses of them . of their true and false authority . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of their three-●old abuse . for a moderate liberty to examine them . against the unbridled licentiousness of some . nor bands of consciences . that they are not limits nor bounds within which religion is to be shut up . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a conclusion of what hath been said . 1 cor. 1 12. of b●waring of an accidental abuse . the scope of this consession . against the calumnies of some . of the matter of this consession . against the third sort of dissenters . what heads her● are chiefly expounded , and why . 1 john. 2. 4. of the five controverted points in holland . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . against rash anathema's . gal. 1. 8. 1 cor. 16. 22. mat. 7. 1. 1 cor. 4. 5. an exhortation to the study of peace , moderation and forbearance . 1 pet. 2. 23. apoc. 2. 23. jam. 2. 1. ma. 2. 3. 10. 1 tim. 6. 4 , 5. phil. 4. 5. notes for div a64246-e3800 the foundation of religion , is faith in god. * heb. 11. 6. † ● mat. 7. 21. gal. 6. 16. ‖ heb 11. 1 joh. 1. 18. the revelation of the godhead in the old & new testament . * heb. 2. 3 , 4. deut. 29. per totum . act. 2. 22. 1 thes. 1. 5 & 1 joh. 1. 1 , 3. the canonical books of the old testament . † 2 tim. 3. 15 , 16 , 17. 2 pet. 1. 20 , 21. ‖ luk. 16. 29. & 24. 27 , 45 , 46 , 47. act. 17. 2 , 3 & 24. 14. & 26. 22 , 23. rom. 1. 2. the ●o●ks of the new testament . * luk. 1. 1 , 2 , 3. joh. 19. 35. & 20. 31. act. 1. 1. & divers other places . † 2 pet. 3. 15 , 16. 1 thes. 2. 2. & e●h . 2. & 3 ●● . ‖ 2 pet. 3. 1. 1. joh. ● . ● , 〈◊〉 4. * rev. 1. 1. & 12. 18 , 19. with other places . the certainty of both . the apochryphal books . arguments for the certainty and truth of the scriptures . ‖ act. 5. 11 , 13 , 14 , 15. heb. 2. 3 , 4. act. 10. 37 , 38 , 39. * act. 2. 14 , &c. act. 5. 29 , 30 , 31 , 32. † mat. 5. 6 , 7 , 8. chapters . ‖ 2 pet. 1. 4. heb 8. 6. 2 cor. 7. 1. * rom. 10. 18. 1 cor. 2. 3 , 4. 2 cor. 3. through● out 2 cor. 4. 2 , 3 , 4 , 5. &c. 2 cor. 6. 4 , 5 , &c. col. 1. 6. 23. act. 5. 14 , &c. act. 19. 11 , 12. and so following . a prolepsis , or prevention , and answering of an objection touching the testimony of the church . † luk. 1. 1. col. 4. 16. 1 thes. 5. 27. and 2 thes. 3. 17. ‖ eph. 2. 20. act. 2. 42. & 1 thes. 2. 13. * rom. 10. 14 , 15 , 16 , 17. joh. 10. 3 , 4 , 27. 1 pet. 1. 23 , 24 , 25. & chap. 2. 1 , 2 , 3 , &c. the authority of the sacred scripture . † esa. 1. 2 , 3. heb. 1. 1. ‖ deut 4. 2. & 12. 32 , 2 tim. 3. 15. 2 pet. 1. 21. ‖ mat. 15. 9. & 16. 6. gal. 1 8 , 9. the sacred scripture is the only rule of controversies of faith. * isa. 8. 20. act. 17. 11. † jam 4. 12. ma● 13 8. ‖ psal. 19. 8 , 9. & 119. 105. luk. 16. 29 , 31. * deut. 6. 6 , 7 , &c. & chap. 11. 8. & so on . † 1 joh. 4. 1. & so on . ‖ 1 thes. 5. 21. * prov. 2. 2 , 3 4 , &c. & chap. 3. vers . 13. & so on . psal. 1. 2. † act 17. 11. 2 pet. 1. 19. and not the church or a synod , &c. * see the places 〈…〉 a little before , 〈◊〉 . 8. 20. &c. ‖ psal n 9. 33 , & so on . eph 1. 16. & so following . chap. 314 , 15 , &c. mat. 7. 7 , 8 , &c. jam. 1. 5. an exa●●●nation and con●●tation of the contrary errour . mat. 23. 8 , 9 rom 15. 18 gal. 1. 8. and so following . the perfection and sufficiency of the holy scriptures . * 2 tim. 3. 15 , 16 & 1 pet. 1. 23 , 24 , 25. & 2 pet 1 19 , 20 , 21. † rom. 10. 9 , &c. mat. 5 , 6 , 7 ch . through out . heb. 5. 9. gal. 5. 6. & 6. 15 & 1. joh. 5. 1. &c. * psal. 19. 8 , &c. psa. 119. 105 , 130. 2 cor. 3. 14 , 15 , &c. & 4. 3 , 4 , & ● pet. 1. 19. the clearn●ss and perspicuity thereof . † joh. 5. 39. 40. 2. pet. 1. 19. luk. 16. 29. &c. 1 thes. 5. 20. ‖ psa. 25. 12 , 14. joh. 7. 17. & 8. 47. the causes of its obscurity . * job . 3 18 , 19 , &c. 〈◊〉 5. 39 40 &c & 12. 39 , 40 , &c. ‖ 2 pet. 3. 16 , 2 cor. 3. 14. * acts 8. 30 , 31 , &c. & 18. 24 , 25 , &c. and of its interpretation . † 1 cor. 12 7 , 8 , &c. chap. 14. throughout 1 thess. 5. 20 , 21. which is the best & sure st explication of scripture . ‖ heb. 4. 12 , 13. 1 pet. 1 23 , 24 , 25. jam. 1. 18 , 21. * mat. 4. 4 , 5 , &c. and ch . 22. 19. 2 pet. 1. 20 21. 2 cor. 3. 13 , 14 , 15 a prol●psis or prevention of an objection . the two chief heads of religion * joh. 17. 3. 1 john 2. 23. & chap 5. 11 , 12. & 2 joh. 9 three things to be known of god. † heb. 11. 6 , 7 , &c. acts 14. 15 , &c. & ch . 17. 24 , &c. but not equally , or alike necessary . a twofold knowledge of god. ‖ job 28. 28. jer. 2. 8. & 22. 16 ho● . 6. 6. tit. 1. 16. 1 joh. 2 , 3 , 4 , &c. and ch . 3. 6. of the nature of god. * exod. 34. 6 , 7 ▪ 1 tim. 1. 17. & 6. 15 , 16. † mat. 28. 19. 2 cor. 13. 14. 1 joh. 5. 7. * deut. 6. 4 & 3● . 39. ps 86. 10. 1 cor. 8. 6. 1 tim. 2. 5. god is one and the supreme lord of things . † gen. 14. 18. deut. 0. 17. isa. 4. 4. & 44. 6. & 45. 6 , 7. ‖ job 9. 4 , &c. deut. ●2 . 39 &c. 2 chron. 20. 6. 1 sam. 3. 11 , 12 , 13. dan. 2 21 , &c. jam. 4 12. ma. 20. 15. prov. 16. 4 isa. 4● . 6● & 48. 11. * rev 1 4. psal. 90. 2. 1 tim. 1. 17. & 6. 15 , 16. eternal and immutalle . † jam. 1 17 rom. 1. 20 , 23. mat. 3. 6. psal. 102. 26 , 27. ‖ 1 joh. 5. 11. 1 tim. 4. 10. tit. 1 1. immense and every where present . * 1 king. 8. 27. ps. 1 39 8 , 9. j●r . 23. 24. isa. 66. 1. acts 7. 48 , 49. † ps. 2. 4. & 11. 4. & 33. 13 , 14. & 115. 3. mat. 6. 9. ‖ 2 cor. 6. 16. joh. 14. 23. omniscient and supremely w●●● . * job 42. 2 , 3. psal. 139. almost throughout . & 147. 5. prov. 15. 11. isa. 41. 22 , 23. † jer. 17. 9 , 10. 1 sam. 16. 7. ps. 10. & 94. 11. 1 cor. 4. ● 5. h●● . 4. 13. 1 joh. 3. 20. ‖ isa. 40. 13. 14. rom. 16. 27. 1 tim. 1. 17. of most free power and wi●● . * exod. 33. 19. ps. 115. 3. & 135. 6. mat. 20. 15. rom. 9. 15. 18. * ps. ●1 . 5 , 7. & . 81. 14 isa. 5. 1 , 2 , &c. mic. 6. 7 , 8. 2 cor. 5. 20. heb. 13. 18. † ps. 5. 5 , 6. & 11. 5. 6. ex. 20. 5. & 34. 7. deut. 25. 16. & 28. 65. ‖ psal. 81. 13. acts 24. 2 , 6. * psal. 10. 1 , 2 , &c. & 25. 8 , &c & 36. 5. & 103. 8. &c. & 145. 8 , 9. joel 2. 13. most good in himself and towards us . † rom. 2. 4 ephes. 2. 4. tit. 3. 4. jam. 1. 17. 1 tim. 2. 4. & 4. 10. * gen. 18. 23 , &c. deut. 32. 4 psal. 11. 5 , 6 , 7. & 145. 17. just , holy and true. † ezek. 18. 23. & 33. 17 , &c. ma● . 20. 13 2 thess. 1. 5 , 6 , 7. rev. 19. 2. ‖ i sam. 15. 29. rom. 3. 4. 2 tim. 4. 8. & 2. 13. tit. 1. 2. heb. 6. 10. 1 joh. 1. 9. omnipotent . * gen. 17. 1 2 chron. 20. 6. ps. 115. 3. ma● . 19. ●6 ma● . 14. 36 luk. 1. 37. rev. 1. 8. & 4 8. blessed and every way perfect . * psal. 5. 12. ma● . 11. 25. act. 17. 24. 1 tim. ● . 15 , 16. jam. 1. 17. act. 14. 15 , 16 , 17. the use of the doctrine of the unity of god. deut. 6. 4 , &c. mat. 4. 10. 1 cor. 8. 5 , 6. of his supreme power & authority * gen 18. 27. 2 sam 15. 25 , 26. ●am 3. 25 , 26. &c. † phil. 4. 6. jam. 5. 1 , 2 , &c. and 1 pet. 3. 17. of his eternity & immutability . * rom. 16. 25 , 26. tit. 1 2. jam 1. 17 , 18. of his omnipresency † psal. 1●9 . 7 , 8 , & &c. amos 9. 2 , &c. mat. 6. 1 , 2 , &c. of his omnisciency . † psal. 34. 16 , 17. & 94. 7 , 8 , &c mat. 6. 4 , 6 , 18. rom 8. 27 heb. 4. 11 , 12 , 13. 1 pet. 3. 12 of his most free will and pleasure . * gen. 32. 10. deut. 4. 4 , 5 , &c. & 7 6 , 7 , &c. psal. 18. 1 , 2 , &c & 116. 12 , &c. 1 cor. 4. 7 ▪ † rom. 9. 18 , &c. & 11. 33 , &c. job 1 , & 2 , throughout . of his goodness & bounty . * deut. 32. 6 , 7 , &c. psal. 18. 1. & 145 , throughout . a cor. 1. 3 , 4 , &c. of his justice & truth . * ps. 36. 6 , 7 & 73. 2 , &c rom. 9. 14 &c. & 11. 33 , &c. † lev. 19. 2. & 20. 7. 1 pet. 1. 15 , 16. of his omnipotency . * mat. 10. 28. deut. 32. 39 , &c. jer. 5. 22. job 40. 1 , &c. † psal. 2. 3. & 27. & 46 throughout . joh. 10. 29. rom. 8. 31 , &c. of his blessedness the mystery of the trinity . * mat. 28. 19. joh. 14 16 , 26. & 15. 26. 1 cor. 12. 4 , 5 , 6. 2 cor. 13. 14. † 1 john 5. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 cor. 8. 6 eph. 4. 6. the distinction and order of the persons . * joh. 1. 18. & 3. 16. rom. 8. 32 † job 1. 6. & 2. 1. & 38. 7. ‖ john 1. 11 , 12. gal. 3. 26. * joh. 3. 35. & 5. 22 , &c † ps. 2. 7. heb. 1. 2 , &c. joh. 1. 18. ‖ joh. 15. 26. gal. 4. 6. 1 cor. 2. 11 , 12. their communion of or in the same deity . * joh. 1. 1 , 2 , &c. & 20. 28. rom. 9. 5. col. 1. 15 , &c. heb. 1. 2 , &c. rev. 1. & 2. & 3. & 4. almost throughout . † isa. 11. 1 , &c. & 63. 10. 1 cor. 2. 10 , &c. & 3. 16 , &c. & 6. 19 , 2o . & 12. 4. 11. act. 5. 4. & 13. 2. & 20. 28. mat. 12. 31 , 32. a pious caution concerning this mystery . * 1 cor. 2. 10 , &c. joh. 1. 18. mat. 11. 27. † 1 joh. 3. ● 1 cor. 13. 12. of the works of god their various use. * exod. 20. throughout . deut. 32. 6. &c. ps. 136 throughout . act. 17 24. &c. rev. 4 11. † mal. 1. 6. & 2. 10. 1. division into decree and execution . ‖ act 15. 18. eph. 1. 4 , &c. 1 cor. 2. 7. 2 tim. 1. 9. 1 pet , 1. 20. * psal. 33. 11. isa. 14. 26 , 27. & chap. 46. 10. j●r . 18. 7 , &c. 2. into creation and redemption . † gen. 1. throughout . ‖ 2 cor. 5 ▪ 17. * eph. 1. 10. &c. co● . ● . throughout . psal. 104. † gen. 1. exod. 20. 11. isa. 40. 12 , &c. psal. 104. & 136. a●● . 17. 24 , &c. rev. 4. 11. the creation of the world. * col. 1. 16 of the an●●●● . † h●● . 14 〈◊〉 9 ▪ 19. r●● ▪ 5. 11. ma● ▪ 18. 10. 〈◊〉 . 103 〈…〉 & 〈…〉 . 〈…〉 〈…〉 1. 〈…〉 ‖ 〈…〉 * 〈…〉 their wicked designs and endeavours . * eph. 2. 2. & 6. 12. rev 12. 9 &c. 1 thess. 1. 5. & 2 thess. 2. 9. † cor. 4. 4. & ●1 . ● . joh. 1. 6. & 2. 1. act 5. 3. & 16. 16. & 19. 12 , 15. 1 pet. 5. 8. ●●in . ●2 . 21 , &c. ‖ ma● . 25. 41. rev. 2● . 10. the creati●n of men unto the image of god. * gen. 1. 26 27. & 2. 7. &c. † eccl. 12. 7. mat. 10. 28. ‖ gen. 1. 26. & 9. 6. jam. 3. 9. psal. 8. their happy estate before the ●all . * eccl. 7. 29. an explication whereof s●e ecclesiasticus , 15. 14 , &c. † 2. & 3. chapters . the use & scope of creation . * psal. 8. & 104. & 136 & 145. act 14. 15 &c. & 17. 24 , &c. † rev. 4. 11 & 14. 17. ‖ 1 cor. 1. 31. & 5. 7. a confutation of the errour contrary to this truth from the absurdity following . * see calv. insti● . l 3. c. 21 , 22 , 23 , &c. † gen. 18. 23 , 24 , 25. 〈◊〉 . 18. 4. is● . 50. 1. 〈◊〉 . 2. rom. 3. 5 , 6. ‖ see cal vin on the said places . what providence is . * psal. 36. 6 , 7. & 94. 7 , & c. also 104. & 105. & 106. & 107. prov. 16. 7 , 9 , 33. isa. 45. 6 , &c. amos. 2. 6 , &c. * ma● . 6. 26. & 10. 29 , 30. 2 kinds . general in reference to all creatures . † 1 cor. 9. 9. 1 tim. 4. 10. ‖ psal. 10. & ●1 with others already cited . special in reference to angels . * gen. 28. 12. & 32. 1 , 2. & 48. 16. exod. 14. 19. & 23. 20 , 21. psa. 91. 12. 2 king. 16. 17. & 19. 35. isa. 6. 3 , 4. & 37. 36. mark 18. 20. luk. 22. 43. heb. 1. 14. special in reference unto men. † exod. 20. 1 , &c. deut. 20. ●a . 19. gal. 3. 19. ‖ exod. 19. 9 , &c. deut. 27 & 28. 2 cor. 5. 11. & 7. 1. 2 pet. 1. 3 , 4. 1 joh. 3. 5. rev. 3. 18. ezek. 18. 30 , &c. act. 2 ▪ 22 , &c. & 10. 38. psal. 81. 14. isa. 48. 18. * psal. 10. 17. & 18. 20. & 33. 18. rom. 12. 1 , 2. heb. 13. 1● mal. 3. 16 , 17. * psal. 5. 5 , 6. & 11. 5 , 6 zech. 8. 17. psal. 81. 15. act. 1416. providence about sins . what permission is . † prov. 16. 9. & 21. 1. ezek. 21. 20. 21 , 22. gen. 45. 3 , &c. & 50. 20 , 21. isa. 10. 5 , &c. joh. 7. 30. & 18. 5 , &c. luk. 22. 53. mat. 24. 22. 1 cor. 10. 13. psal. 124. & 125. 2 pet. 2. 9. 2 cor. 4. 8 , 9. ‖ exod. 34. 7. rom. 9. 18. nahum . 1. 2 , 3. psal. 11. 6. * jam. 1. 13. † psal. 5. 5. zech. 8. 17. j●r ▪ 15. 1. ezek 14. 14 rom. 1. 25 , &c. & 2. 5 ▪ &c. 2 thes 2. 10 , 11. the various manner of providence about divers kinds of things and men . ‖ 1 cor. 9. 9. mat. 6. 26 , 27. * psal. 33. 18. 1 pet. 5. 7 psal. 105. 5. † 2 chron. 16. 22. act. 18. 10. psal. 73. 1 , &c. zech. 2. 8. psal. 91. 11 , 12. mat. 4. 6. ‖ gen. 4. 7. pro. 16. 7. jer. 7. 3. &c. heb. 11. 5 , 6. joh. 14. 22 , 23. & 15. 14. & 16. 27. * act. 17. 30. 1 tim. 1. 13. rev. 2. & 3. heb. 6. 4 , &c. and 10. 26 , 27 , 28. 2 pet. 2 , 20 , 21. † psal. 5. 11 , 12. & 18. 20 , &c. mat. 13. 12. & 25. 29. 1 cor. 1. 7. phil. 1. 6. rev. 3. 9. 10. ‖ psal 5. 5 , &c. psal. 109. 17 , &c. exod. 7 , & 8. ●ev . 26. 14 , &c. isa. 6. 9. joh. 12. 40. 2 thes. 2. 11. ro. 2. 25 , &c. eph. 2. 2. & 4. 17 , 18 , 19. * exod. 9. 16. isa. 14. 4. dan. 4. 28 , 29 , &c. act. 12. 23. another diversity from the manner of working . † 2 chron 20 , 27 , 28. isa. 10. 5 , 6 , 7. &c. ch . 46. 10. act 7. 51. &c. a consectary for 〈…〉 and the liberty of the will. ‖ prov. 16 4. &c. ch . 21. 1. &c. * deut. 30. 15. &c. 1 chro● 21. 10. &c. isa. 1. 19 , &c. a●● . ● . 4. &c. ● cor. 7. ●7 . 2 cor. 8. ●1 . & 9. ● . 2. against fortune & fate . 3. against the epicureans , stoicks , &c. ‖ job . 1. 21. & 2. 10. psal. 18. & 116. 12 , 13 , &c. mat. 6. 25. &c. 2 tim 4. 17 , 18. sin goeth before redemption . * rom. 2. 20. &c. & 5. 12. &c. & 6. 20. &c. of adam's first sin. † gen. 2. 17. ‖ gen. 3. 1. &c. rom. 5. 12. &c. 1 tim. 2. 13 , 14. 2 cor. 11. 3. * exod. 7. 29. rom. 5. 18 , 19. gen. 2 1. &c. a consistation of the error touching the manner and cause of this sin. the guilt trising there●… . † gen. 2. 17 & 3. 16. &c. rom. 5 12. &c. gen. 3. 21. &c. rev. 2. 7. & 21. 14. the propagation thereof unto his pos●eri●y . ‖ act. 17. 26 heb. 7. 10. rom. 5. 12. &c. joh. 14. * see the 〈◊〉 of the sy●●d of d●rt . ch . 1. at the begining . actual sins . † gen. 6. 5. & 8. 21. 2 cor. 4. 3. eph. 4. 17 , 18. 19. jer. 13. 23. joh. 8. 24. rom. 7. 14 , &c. 2 pet. 2. 19. their kinds and degrees . ‖ luk. 12. 47. jam. 4. ult . * 2 cor. 7. 1. † 1 tim. 1. 13. luk. 23. 34 act. 3. 17. ‖ gal. 6. 1. mat. 26. 70. 1 sam. 2● . 13 , 21. * psal. 19. 14. num. 15. 30. &c. mat. 16. 14. 15. 2 sam. 11. 15. † luk. 12. 47. psal. 19. 13. ‖ rom. 6. 12. * 1 joh. 5. 16. † mat. 12. 31 , 32. mar. 3. 29. luk. 12. 10. their destinction into the works of the flesh and lighter failings . ‖ num. 15. 30. rom. 1. 28. & 2. 17. 21 , 22 , 23. & 3. 8. &c. * joh. 2. 15. mat. 6. 31 , 32. † psal. 19. 13. mat. 18. 24. &c. gal. 5. 17. &c. heb. 5. 2. jam. 5. 2. 1 pet. 4. 8. kinds of punishments . * gen. 3. 16. &c. deut. 27. 28. rom. 5. 12. & 6. 23. a twofold power of sin , under the old testament . † jam. 1. 18. m● . 11. ●7 . eph. 3. 9 , 10 , 11. 2 tim. 1. 9 , 10. tit. 2. 11. ‖ gen. 10. 1 &c. & 17. 7. * heb. 11. 16. & 10. 1. j● 1. 17. col. 2. 17. † ge● . 4. 4 , 7. & 5. 24. heb. 11. 1. 〈◊〉 the 〈◊〉 . ‖ rom. 5. 13. * gen. 5. 24. & 6. 9. act. 11. 3. † gen. 6. 5 , 11 , 12. & 8. 21. † 2 pet. 2. 5. 2. after the floud . ‖ josh. 24. 1 , 2. gen. 12. 1 , 2. * gen. 18. 32. † act. 14. 16. psal. 147. 19 , 20. deut. 7. 6 , 7 , &c. ch . 9. 4 , 5 , 6 , &c. ‖ act. 15. 10. gal. 3. 23. * gal. 3. ●4 . † lev. 26. 3. &c. deut. 27. 15. &c. & 28. ‖ isa. 61. 1. &c. & 62. 6. &c. 2 chron. 36. 15. act. 7. 51 , 52 , 53. * rom. 5. 20. & 7. 8. heb. 7. 18 , 19. & 7. 20. & 10. 4. rom. 3. 19 , 20. & 11. 32. the use and necesity of the grace of god. † rom. 6. 14. &c. & 7. 1. &c. & 8. 1. &c. gal. 3. 24. act 4. 12. & 13. 38 , 39. ‖ rom. 6. 14. &c. & 7. 1. &c. & 8. 1. &c. gal. 3. 24. act 4. 12. & 13. 38 , 39. the work of redemption what it is . * 1 cor. 10. 11. gal. 4. 4. † 1 pet. 1. 20. eph. 1. 9 , 10. ‖ heb. 9. * 2 cor. 5. 15 &c. rom 5. 12. &c. ch . 8. 3. & ● 1 pet. 1. 3. &c. eph. ● 1 , &c. the execution or accomplishment thereof by christ , † joh. 3. 16 , &c. & 8. 26. mat. 11. 27. joh. 1. 18. act. 4. 12. & 10. 43. gal. 4. 4 , &c. tit. 2 11 , 12. of the person of christ. ‖ joh. 1. 1 , &c. & ch . 20. 28. rom. 9. 5. 1 joh. 5. 20. * 1 tim. 2. 5 , 6. ma● . 16. 16. 1 cor. 10. ●1 ●● . rom. 1. 3● † joh. 1. 14. &c. & ch . 3. 18. rom. 1. 3 , 4. & 8. 32. gal. 4. 4. luke 2. 31 , &c. heb. 4 14. of the truth , perfection &c. of his humane nature . ‖ joh. 1. 14. &c. heb. 2. 14. &c. & 4. 15. & 5. 7. ro. 1. 3. & 8. 3. gal. 4. 4 , &c. his threefold office ● twofold 〈◊〉 . ‖ luk 1. 32 , 33. act. 3. 22 , 23. heb. 5. 6 , 7. rev. 1. 5 , & 19. 16. his state of humiliation . * 1 tim. 6. 13. act. 2. 36. 1 cor. 1. 23 , & 2. 2. eph. 4. 9. psal. 2 4 , &c. heb. 2. 16. of exaltation and glory † mar. 16. 19. 20. rom. 8. 34. heb. 7. 25. & 8. 1 , &c. his prophetical office. * joh. 1. 18. & 5. 19. 2 tim. 1. 10. † joh. 5. 36. &c. ch . 15. 24. act. 2. 22. & 10. 36. ‖ 1. pet. 2. 21. phil. 2. 5 , &c. * act. 1. 3 , &c. joh. 20. & 21. 2. priestly . * phil. 2. 8. ‖ eph. 5. 2. gal. 3. 13 heb. 2. 9 , 10. & 10. 5 , 6. 1 joh. 2. 2. * rom 8. 34. heb. 7. 24 , 25. 3. kingly . † heb. 1. 3. r●v . 3. 21. 1 ●●es . 1. 10. psa. 110. 1. ‖ m●● . 28. 19. a●t . 2. 36. * eph. 1. 20 , 21 , 22 , &c. & 4. 11 , &c. psal. 2. 8 , &c. & 110. 1 , &c. † rev. 2 , & 3. act. 12. 11. & 18. 10. heb. 14. ‖ mat. 25. 30 , &c. 1 cor. 15. 24. 2 thess. 1. 7 , 8 , 9. 1 thess 4. 17. 2 thess. 1. 9. 10. mat. 24. 31. * mat. 20 28. rom 5. 8 , 9 , 19 phil. 2. 5 , &c. 1 tim. 2. 5 , 6. † lev. 16. heb. 9 , & 10. ‖ rom. 3. 34 , &c. chap. 14. 9. 1 j●● . 2 12. heb. 4. 4 , &c. 1 pet. 1. 3. the ●onfutation of an errour . a twofold will of god in the new testament . * jer. 31. 31 , &c. heb. 8. 9. & 9. 15 , &c. ch . 10. 15 , &c. a subdivision of the former . † joh. 3. 16. &c. ch . 6. 29 aeph . 1. 3 , 4 , &c. rom. 8. 28 , &c. 2 tim. 1. 9 , &c. heb. 3. 6 , 14. ‖ joh. 3. 18 , 36. mat. 25. 41 , &c. * tit. 2. 11 , 12. act. 3. 26. & 5. 31. & 26. 16 , &c. 2 cor. 5. 18 , 19 , 20. & 6. 1. 2 pet. 1. 3 , 4. predestination unto salvation . see calv. and the canons of the synod of do●t . vocation unto faith. † rom. 10. 14 , &c. 2 tim. 1. 9 , 10. tit. 2. 11 , 12. the sum of the precepts or commandments of the new testament . ‖ mat. 5 , & 6 , & 7. * joh. 3. 16 , &c. rom. 1. 16 , 17. & 3. 22. † mat. 3. 2. & act. 3. 19 , &c. saving faith includes the whole piety of the new testament . ‖ gal. 5. 6. & 6 15. 1 cor. 7. 19. jam. 2. 14 , &c. * j● . ● . 36. & 6. 40. † rom. 4. 5. &c. ‖ jam. 2. 24. * 1 tim. 4. 8. ‖ heb. 12. 14. † mat. 7. 21 , &c. heb. 10. 36. jam. 1. 15. ‖ 1 joh. 5. 1 , &c. 2 pet. 1. 5 , 6 , 7 , &c. eph. 3. 17 , &c. what true conversion is . * mat. 3. 3. act. 3. 19. luk. 13. 3 , 5. act. 26. 18. 1 thes . 1. 9. joh. 3. 5 , &c. gal. 6. 15. eph. 2 1 , &c. ch . 5. 14. † act. 16. 18 , &c. the three necessary requisites or adjuncts of it . ‖ jam. 1. 2● . & 2. 26. & 4. 15. 2 pet. 1. 8 , 9. ch . 11. rom. 8. 1. * joh. 8. 34. ● joh. 3. 7 , 8 , 9. † rom. 14. 32. ‖ eph. 5. 11. 2 pet. 2. 8. rev. 2. 2. * mat. 6. 1 , &c. & 19. 8. & 22. 11 , 12. 1 tim. 1. 5. † mat. 10. 24. & 24. 13. heb. 3. 6 , 14. & 10. 38 , 39. rev. 2. 7. 10 , 16. & 3. 21. * heb. 11. 1 , &c. rom. 4. 18 , &c. the definition of saving faith. † joh. 14. 1. heb. 4. 16. eph. 3. 12 , 17. ‖ heb. 5. 9. & 10. 15 , &c. act. 4. 12. & 13. 39. its parts or prerequisites . ‖ ioh. 13. 17. * jam. 2. 14 , &c. luk. 13. 47. tit. 1. 16. † mat. 13. 22. heb. 4. 1 , &c. rom. 12. 1. &c. eph. 5. 17. ‖ eph. 1. 17 , &c. & 2. 17 , 18. mat. 9. 2. heb. 11. 1 , &c. * rom. 1. 17. & 3. 25. & 4. 4 , &c. & 5. 1. & 10. 9. act. 4 12. & 13. 38. † heb. 5. 9. act. 5. 32. joh. 3. 36. rom. 10. 16. a confutation of an errour see the can●ns of the synod of dort. ch . 3. & 4. a●●o . 11 , 14. 17. reject a●t . 8. two things necessa●y for the getting of ●aith . * 2 thes. 3. 2. † joh. 7. 17. ‖ jo● . 3. 19 , 20 , 21. * joh. 8. 47. & 10. 26 , 27. act. 2. 4● . & 13. 46 , &c. i●s conne●●●n with good works . † 1 job . 5. 3 , 4 , 5. gal. 5. 6. & 6. 15. mat. ● . 17 , &c. ch . 12. 34 , 35. ‖ heb. 5. 9. & 11. 6 & ch . 12. 1● , 5 , 16 , &c. three deg●e●● of bel●evers . * joh. 2. 1. 13. 2 cor 3. 1 , &c. heb. 5 13 , &c. & 6. 1 , &c. incipients or beginners . † heb. 5. 13 , 14. & 6. 1 , 2. col. 3. 5 , &c. gal. 6. 1 , &c. jam. 4. 1 , &c. re● . 3. 1 , &c. pro●●●i●●ts ‖ gal. 5. 16 , 17. eph. 4. 14 , &c. adult and perfect . * ro● . 〈…〉 † 1 joh. 3. 9. & 5. 18. ‖ 1 king. 8. 47. * eph. 4. 1● . col. 2. 11. rom. 6. 4. &c. how far all these are truly reg●nerate . † rom. 6. 14. eph. 6. 13. phil. 4. 13. 1 joh. 4. 4. jude . v. 24. ‖ 1 joh. 5. 9. the regenerate may and often do fall away . * heb. 6. 4 , &c. rev. 2 & 3 2 pet. 2. 18 , &c. eze 18. 24 , &c. heb. 4. 1 , 2. & 10. 28 , 29 , 38 , 39. 1 tim. 1. 19 , 20. rom. 11. 18 , &c. † contrary to the canons of the synod of dort , ch . 5. psal. 51. 2 cor. 2. isa. 1 deut. 30. ‖ luk. 11. 24 , &c. heb. 6. 4 , &c. 2 pet. 2. the division and sum of good works . * mat. 5 , & 6 , & 7. † eph. 5. 22 , &c. & 6. 1 , &c. the sum of the decalogue . ‖ exod. 20. deut. 5 , & 6. mat. 22. 37 , 38 , 39 , 40. mar. 12. 30 , 31. the first commandment against idolatry . * deut. 6. 11 , 12 , &c. ch . 32. 16 , 17. 1 king. 11. 4 , &c. & 12. 28. jer. 2. 11 , 12 , 13. mat. 4. 10. 1 thess. 1. 9. act. 14. 15. gal. 4. 8. † dent. 6. 13. & 10. 20 † eph. 5. 5. phil. 3 19. isa. 44 16 , 17. jer. 2. 27. ‖ mat. 4. 10. jer. 17. 13. psal. 50. 14 , 15. & 116. 5 , 6. rev. 14. 7. & 15. 4. & 19. 10. the second is against worshiping of images . * lev. 16. 1 , &c. dent. 4. 15 , &c. psal. 97. 8. & 115. 4 , &c. isa. 42. 18 , 19 , &c. & 44. 9 , &c. act. 17. 29. rom. 1. 23 , 25. 1 cor. 12. 2. † isa. 44. 16 , 17. j●r . 2 27 , 28. mat. 6. 24. eph. 5. 5. phil. 3. 19. ‖ 1 cor. 10. 14 , 15 , &c. * 1 joh. 5. 21. † 2 cor. 6. 16. ‖ isa. 42. 8. & 48. 11. joh. 4 23. the third commandement is against blasphemy and vain oathes * le● . 19. 1● . de● . 5. 11. † lev. 5. 4. ‖ lev. 24. 10 , &c. † lev. 5. 4 mat. 5. 33 , &c. jam. 5. 12. * deut. 10. 20 , 22. * rom. 1. 9. & 9. 1. 2. cor. 1. 23. & 11. 31. heb. 6. 16. phil. 1. 8. rev. 10. 6. the fourth of sanctifying the sabbath . † deut. 5. 12 , &c. ‖ rom. 14. 5 , 6. gal. 4. 10. col. 2 ▪ 16. * act. 20 ; 7. ● cor. 16. 2. rev. 1. 10. † tertul. apol. ● . 18. & de corona militis . item historiae tripart . lib. 1. c. 10. the fifth , of honouring of parents . ‖ exod. 21. 15. lev. 20. 9. prov. 20. 10. eph. 6. 1 , &c. col. 3. 20. * mat. 10. 37. luk. ●4 . 26. † 1 tim. 5. 4. mat. 15. 4 , &c. of magistrates and subjects . ‖ eph. 6. 5 , &c. exod. 22. 28. act. 23. 5. 1 tim. 5. 1. * deut. 17. 14 , &c. psal. 82. & 101. act. 25. 10 , &c. rom. 13. 1 , &c. † m●t. 22. 21. 1 pet. 2. 13 , 14. tit. 3. 1 , 2. 1 tim. 2. 1 , &c. rom. 15. 1 , &c. against murder● , hatred , revenge . ‖ gen. 9. 5. ex. 20. 13. * prov. 29. 22. & 17. 13 , &c. ●ev . 19. 16. 17 , 18. † rom. 12. 14. ‖ eph. 4. 26. rom. 12 10. † mat 5. 22 , 2● . ‖ deut. 15. 7 , 8 , &c. & 22. 1 , 2. luke . 6. 35. * rom. 12. 20. mat. 25. 35. 1. thess. 5. 15. 1 pet. 3. 9. against fornication , &c. 〈◊〉 * lev. 19. & 20. 10 , &c. mat. 9. 28. 〈…〉 † 1 cor. 6. 5 , 10 , &c. ch . 7. 2 , &c. ‖ mat. 5. 32. * 1 thess. 4. 3 , 4 , 5. 1 cor. 6. 18. & 7. 4. † heb. 13. 4. mat. 19. 3 , &c. 1 cor. 7. 9. col. 3. 5. ‖ rom. 13. 12 , 13. gal. 5. 19. 19. against th●fts , ●ap●●es &c. * exod. 22 1 , &c. de●t 25. 13 , &c. isa. 5. 8. amos. 8. 4 , 5 , 6 , 7. mich. 6. 11 , 12. jam. 5. 1 , &c. † psal. 15. eph 4. 28. luk. 30. 31 , &c. & 12. 33. 1 tim. 6. 17 , 18 , 19. ezek ▪ 18. 7 , 8 , 12 , &c. 1 thess. 4. 6. 1 joh. 3. 17. against lies , calam●●ies , &c. ‖ deut. 19. 15 , &c. prov. 19. 5 , 9 , 28. job . 31. 16 , &c. psal. 15. 2 , 3. * mat. 7. 1 , &c. luke . 6. 37. eph. 4. 25. j●m . 4. 11. against evil desires . † rom. ● . 7 , 8. jam. 1. 14. & 4. 1 , 2. ‖ job 31. 1 , &c. mat. 5. 28. * lev. 19. 18. † mat. 7. 12. ‖ joh. 15. 12 , 13. 1 joh. 3. 10 , 16. what the directing of our selves is . * rom. 6. 12 , 13 , 16. & 12. 1. 2 cor. 7. 1. † luke . 9. 23 , &c. ch . 14. 16 , &c. ‖ 1 joh. 2. 15 , 16. mat. 10. 38. & 16. 24. the denying of our selves is threefold . * mat. 11. 25 , &c. 1 cor. 1. 19 , &c. & 3. 18 , 19. isa. 5. 21. prov. 3. 7. † rom. 8. 6 , 7 , 12 , &c. gal. 5. 17. tit. 2. 12. eph. 4. 22 , 23 , 24. col. 3. 8 , 12. ‖ mat 16. 24. luke . 14. 26. joh. 12. 25. act. 20. 24. & 21. 13. a threefold denial of the lusts of the world. * 1 joh. 2. 15 , 16. † 1 cor. 3. 1 , &c. eph. 4. 17 , 18 , 19. ‖ mat. 6. 31 , &c. luke 21. 34. jam. 5. 1 , &c. 2 pet. 2. 10 , 13. * mat. 6. 19 , 20. tit. 2. 12. col. 3. 1 , &c. † rom 12. 11 , &c. phil. 3. 20. rev. 3. 15 , &c. a moderate use and desire of earthly things . ‖ 1 cor. 7. 29 , 30 , 31 , 32. heb. 13. 5 , 6. * 1 tim. 6. 6. &c. a threefold lust of the world. † 1 jo● . 2. 16. &c. 1 pet. 2. 11. jam. 4. 1 , &c. ‖ mat. 6. 25 , &c. luke . 12. 15 , &c. & 16. 11 , 12 , &c. 1 tim. 6. 10. heb. 13 5. covetuousness . * psal. 62. 10. mark. 10. 23 , 24. 2 cor. 9. 7 , 8 , 9. † psal. 37. 21 , 26. & 112. 5 , 9. mat. 25. 40. gal 6. 10. ‖ phil. 4. 11 , 22. * cor. 7. 29 , &c. luke . 16. 1 , &c. ambition . † mat. 7. 22. act. 12. 21. jam. 4. 2. 1 pet. 5. 6. ‖ mat. 6. 1 , &c. & 23. 5 , 6 , 7. luke . 16. 15. joh. 5 44. & 12. 43. * rom. 12. 16. phil. 2. 3 , &c. † eph. 4. 2. col. 3. 12. 1 thess. 2. 6 , 7. 1 pet. 3. 8. ‖ luk. 16. 19. act. 12. 21. & 25. 23. jam. 2. 1 , &c. & 5. 1 , &c. 1 pet. 3. 3 , &c. 1 tim. 2. 9. * joh. 13. 14 , 15. & 1 tim. 5. 10. an immoderate lo●e of pleasures . † rom. 13. 12 , 13 , 14. 2 pet. 2. 10 , 13 , 1● . j●de v. 8. 12 , 1● . † job . 31. 1. psal. 119. 37. 2 pe● . 2. 1. p. ‖ ●ph . 2. 29. & 5 4. * 2 pet. ● . 8. ‖ luk. 16. 19. & 21. 34. 1 pet. 4. 3 , 4. 2 pet. 2. 13. * 1 thess. 4. 4 , 5. 1 cor. 6. 15 , &c. † luk. 16. 19. & 21. 34. eph. 5. 18 , 19. ‖ eph. 4. 28. 1 thess. 4. 11 , 12. 2 thess. 3. 8 , &c. * mat. 26. 41. 1 pet. 5. 8. 2 cor. 6. 5. † rom. 12. 11. ‖ 1 cor. 15. 33. 1 pet. ● . 12. * dan 93. joel . ● . 14. & 2. 15. jonah . 3. 7. 1 esdr. 8. 21. ma● . 4. 2. luk. 2. 27. 1 cor. 7. 5. act. 13. 2. 3. & 14. 23. the imitating of christ & bearing of the cross. * mat. 16. 24. luk. 9. 24. † 2 cor. 6. 8. ‖ heb. 10. 34. & 11. 36. * rom. 8. 3● , &c. ‖ heb. 12. 2. * 1 pet. 3 ▪ 17. 18. † act. 5. 41. & 7. 60. & 1● . 25. & 20. 24. & 21. 13. heb. 11. 3 , 5 , &c. rev. 6. 9. & 7. 14. † rom. 5. 3. & 8. 21 , &c. the use & necessity of prayer . * mat. 7. 7 , &c. ch . 26. 4. luke . 18. 1 , &c. † joh. 14. 13. & 16. 23. ‖ mat. 11. 24. jam. 1 5 , 6. * rom. 12. 12. ● thess. 5. 17. † phil. 4. 6. psal. 116. 12 , 13. & 102 , & 103 , & 194. 1 tim. 2. 1. col. 3. 17. & 4. 2. the causes and manner of calling upon god aright . ‖ psal. 50. 14 , 15. & 91. 14 , 15. & 145. 18 , 19. * 1 tim. 2. 18 job . 4. 24. † mat 7. 7 , &c. luke . 11. 9. ‖ mat. 14. 23. & 26. 39. luk. 22. 41 , &c. job 17. * mat. 6. 9 , &c. luk. 1. 2 , &c. † 1 joh 3. 22. & 5. 14. ‖ 1 jo● 1. 9. psal. 3● . 2 , &c. & ●1 . * heb. 4. 16. & 10. 22. eph. 1. 18. & 3. 12. † 1 jo● . 3. 21 , 22. 1 pet. 3. 12. ‖ mar. 11. 25. mat. 5. 23 , 24. & 6. 14. * luk. 18. 1 , &c. luk. 18. 10. † luk. 18. 1 , &c. rom 12. 12 1 thes. 5. 17. the lord's prayer . and its parts . ‖ mat. 6 9 , &c. luk. ●● . 2 , &c. * exod. 40. 34. † 1 king. 8. 12. ‖ act. 7. 4● , 49. * jam. ● . 17. † 1 tim. 2. ● . & 4. 10. ‖ psal. 103. 2 , 3. joh. ●● , 13. &c. rom. 8. 15. * gal. 4. 6. ●om . ● . 17. † luk. 11. 10 , &c. jam. 1. 5. ‖ rom. 12. 10. 2 pet. 1. 7. * eph. 2. 18. & 3. 12. the distinction of the six petitions . † joh. 14. 13. 1 cor. 10. 3● . col. 3. 17. 1 pet. 4. 11. ‖ psal. 50. 14 , 15. & 34. 16 , 17 , &c. & 91. of sanctifying or hallowing god's name . * isa. 6. 3. & 42. 8 & 48. 11. ezek. 20. 41. & 28. 22 , 25. psal. 96. 97 , & 99. † rom. 10. 6 , 9. eph. 3. 20. & 5. 19 , 20. col. 3. 16 , 17. 2 thess. 1. 11 , 12. rev. 48 , 9. & 5. 12 , 13. 2 * mat. 2. 2 , &c. col. 1. 6 , &c. eph. 1. 17 , 18. & 3. 16 , 17. for the coming of his kingdom . † isa. 2. 2 , &c. mich. 4. 1 , &c. psal. 122. 1 , &c. ‖ 1 cor. 15. 24 , &c. 3 is for the doing of gods will. * phil. 2. 13 , 14. 1 thess. 5. 23 , 24. 2 thess. 1. 11. † dan. 7. 10. mat. 18. 10. heb. 1. 14 ‖ heb. 10. 36. & 12. 7 &c. 1 pet. 3. 17. & 4. 12 , etc. 4 for daily bread. ‖ mat. 5. 25 , 31 , &c. 1 tim. 6. 8. heb. 13. 5. phil. 4. 11 , 12 , 13. * lev. 26. 26. † mat. 6. 33. luk. 10. 41. 42. 5 for forgiveness of sins . ‖ mat. 6. 14 , 15. & 18. 21 , 35. luk. 7. 47. & 18. 13. rom. 4. 7 , &c. * col. 3. 12 , 13. 1 pet. 4. 8. 1 joh. 1. 7 , 9. & 2. 7 , 9. for the mitigating of temptations . † mat. 26. 41. 2 pet. 2. 9. rev. 3. 10. * 1 cor. 10. 13. † eph. 3. 16 , 17 , 18. & 6. 11 , &c. 1 thess. 3. 2 , &c. 1 pet. 5. 10. heb. 13. 20 , 21. rom. 5. 2 , &c. * 1 cor. 10. 13. 1 pet. 5. 8 , 9 , 10. 1 joh. 5. 18. a threefold reason of these petitions . † psal. 145. 11 , 12 , 13. & 146. 10. rev. 12. ●0 . 2 pet. 2. 4. ‖ psal. 115. 3. mar. 14. 36. rev. 12. 7 , 8. * 1 cor. 6. 20. & 1● . 30 , 31. col. 3. 17. 1 pet. 4. 11. rev. 10. 3 , 6. of the word amen . † 1 joh. 3. 22. & 5. 14 , 15. 1 cor. 14. 16. psal. 89. 52. of giving of thanks . * eph. 5. 10 , 19 , 20. phil. 4. 6. 1 thess. 5. 15 , 18. 2 thess. 1. 3. & 2. 13. 1 tim. 2. 1. † psal. 116 1 , &c. 2 cor. 9. 11 , 12 , &c. col. 1. 12. 13. & 3. 16. 17. kinds of special callings , * rom. 13. 1 , &c. † 1 pet. 2. 13 , 14. ‖ eph. 6. 1 , &c. * eph. 5. 22. 1 pet. 3. 1 , &c. † 1 cor. 7. 8 , &c. ‖ 1 cor. 7. 25 , &c. * 1 tim. 9. 3 , &c. † 1 tim. 6. 17. &c. jam. 2. 1 , &c. & ● . 1 , &c. the rule that is to be held concerning these . ‖ 1 cor. 7. 20 , &c. * col. 3. 11. † 1 cor. 7. 25 , &c. of the 〈…〉 of 〈◊〉 . ‖ 〈◊〉 15. 2. &c. g●● 4. ● , 〈◊〉 . ch . 5. 1. &c. col. ● . ● , &c. * 1 joh. 2. 17. mat. 7. 21 , &c. ch . 15. 16. & 23. 23. † 1 tim. 4. 8 , &c. ch . 6. 3 , &c. tit. 3. 8 , 9. the majesty that is proper to christ as mediator . * mat. 28. 18. † joh. 5. 22 , 23. & 3. 35. & 15. 2. joh. 5. 17. * heb. 2. ● . 8. * eph. 1. 21 , 22. † phil. 2. 9 , 10 , 11. ‖ 1 pet. 1. 21. & 3. 22. 1 cor. 15. 27. act. 2. 36. & 5. 3● . & 10. 36 , 42. re● . 1. 5 , &c. & ch . 3. 11. religious worship due unto him . * 1 tim. 2. 5. 1 joh. 2 , 1 , 2. † phil. 2. 9 , &c. ‖ heb. 1. 3. & 7. 26. & 8. 1. rev. 3. 21. * heb. 1. 6. joh. 5. 23. phil. 2. 10 , 11. † act. 7. 59. & 9. 13 , 14. 1 cor. 1. 2. ‖ joh. 14. 1 , &c. 1 thess. 3. 11. 2 thess. 3. 5. * rev. 5. 8 , 9 , 12 , 13. against the invocation of or praying to saints . † 1 tim. 2. 5. ‖ col. 2. 18. rev. 19. 10. & 22. 9. † heb. 4. 10. rev. 14 13. job . 3. 11. 12 , 13 , &c. ch . 41. 21. eccl. ● . 5. 2. king. 22. 20. isa. 38. 19. & 63. 16. * rom. 15. 30. 2 cor. 1. 11. eph. 6. 18 , 19. col. 4. 3. 2 thess. 3. 1. heb. 13. 18. the benefits of god that precede faith. * jer. 31. 32 , 33 , 34. heb. 8. 8 , &c. ezek. 11. 19 & 36. 22 , &c. 2 cor. 7. 1. 2 pet. 1. 3. 4. 1 jo● . 3. col. 1. 4 , 5. 1 pet. 1 , 3 , 4 , &c. † 1 cor. 2. 10 , &c. ch . 12. 3 , &c. 2 cor. 3. 6 , &c. 1 joh. 2. 20 , 27. rom. 5. 5. & 8. 9 , &c. vocation or calling unto faith. ‖ mat. 11. 20 , &c. joh. 5. 34 , 40. & 6. 44 , 45. 2 pet. 1. 2 , 3 , 4. * 1 cor. 1. 26. 2 tim. 1. 9. 1 pet. 2. 9. † mat. 28. 18. joh. 5. 34. rom. 10. 14 , 15. 2 cor. 3. 5 , 6. ‖ 1 tim. 2. 4 , &c. tit. 2. 11. 1 pet. 1. 23 , 25. † rom. 8. 28. 29. 1 cor. 1. 24 , 26. a twofold sort thereof . ‖ act. 2. 4 , 13 , 48. rom. 6. 17. 1 thess. 2. 13. * prov. 1. 24. 25. ez. 12. 1. isa. 5. 1 , &c. mat. 23. 37. luk. 7. 30. joh. 5. 40. act. 7. 5. & 13. 46. 2 thess. 3. 1 , 2. contrary to the cannons of the synod of dort ch . 3 , & 4. conversion or regeneration on go is part . * act. 3. 19. 26. 1 thess. 1. 9. † joh. 3. 5 , &c. jun. 1. 18. ‖ eph. 2. 6. * gal. 4. 19. 2 cor. 5. 17. eph. 2. 10. † tit. 2. 11 , 12. ‖ rom. 6. 2 , &c. * rom. 6. 17. † eph. 2. 24. col. 3. 10. faith and conversion are not of our selves . † mat. 11. 17. & 13. 11. & 16. 17. &c. ‖ mat. 7. 17. & 12. 34. joh. 6. 44 , 45 , 65. & 3. 5 , &c. * phil. 1. 5 , 6. & 2. 13. eph. 2. 1 , &c. jam. 1. 17 , 18. 1 pet. 1. 23. but from the grace of god alone , † eph. 2. 5 , 18. tit. 3. 11 , 12 , 13. & 3. 4 , 5. phil. 1. 6. ‖ joh. 15. 5. 1 cor. 1. 4 , &c. * 1 thess. 5. 23 , 24. eph. 6. 13. † mat. 26. 41. 1 cor. 10. 13. eph. 2. 4 , &c. ‖ ezek. 12. 2. prov. 1. 24 , 25. mat. 13. 19. & 23. 37. act. 7 , 51. & 13. 46. the grace of god may be resisted . * mat. 13. 19. † joh. 7. 3 , 4 , 5 , 51. ‖ 2 cor. 3. 13. rom. 10. 2 , 3. * luk. 14. 18. ‖ joh. 5. 44. another twofold reason for resistible grace . * 2 cor. 4. 4. 2 thess. 3. 2. 2 tim. 3. 2 , &c. 1 joh. 5. 4. &c. † act. 7. 51. ‖ act. 13. 46. * luk. 7. 30. † prov. 1. 24 , 25. ‖ joh. 5. 40. * act. ● . 39. † zech. 7. 11 , 12 , 13. jer. 5. 3. ‖ act. 28. 24. heb. 3. 12 , 13. & 4. 2. psal. 95. 7 , 8. * act. 2. 41. & 13. 47. & 6. 7. & 17. 11. rom. 6. 17. 1 pet. 1. 22. sufficient grace is afforded to all that are called . * rom. 12. 6 , &c. 1 pet. 4. 1● . † mat. 11. 21. tit. 3. 4 ▪ &c. 1 pet. 1. 23. & 2. 9. jam. 1. 18. 2 cor. 3. 6. heb. 4. 12. ‖ isa. 62. 2. ezek. 18. 11. prov. 1. 24 , &c. mat. 23. 37. luk. 8. 12. * tit. 2. 11 , 12. 2 tim. 1. 9. 2 cor. 5. 20. & 6. 1 , &c. isa. 5. 2 , &c. psal. 85. 13 , 14. joh. 5. 34. & 10. 10. five saving acts about or towards believers in this life . † rom. 8. 28 , &c. eph. 1. 3 , &c. 1. election unto salvation 2. adoption or sonship . * mar. 13. 20. jam. 2. 5. rom. 8. 29. † joh. 1. 12. rom. 8. 17. gal. 3. 26. & 4. 5 , 7. * rom. 8. 23. luk. 6. 36. 1 joh. 3. 1 , &c. 3. justification or absolution . † psal. 32. 1 , &c. luk. 18. 13 , 14. act. 10. 43. & 13. 38 , 39. heb. 8. 12. rom. 3. 24 , &c. * rom. 4. 3 , &c. & 5. 1 , &c. † gal. 2. 16. eph. 2. 4 , &c. tit. 3. 4 , &c. 4. sanctification strictly taken . † 1 cor. 1. 2. & 6. 11. heb. 2. 1● . 2 thess. 2. 13. 1 pet. 1. 2. act. 20. 32. & 26. 18. * joh. 7. 17 , 18. joh. 2. 20 , 27. heb. 6. 4. & 10. 10 , 14. † 1 thess. 5. 23. 2 tim. 2. 21. 5. obsignation or sealing by the holy spirit . * rom. 5. 5. & 8. 15 , 16. 2 cor. 1. 21 , 22. & 5 ▪ 5. * eph. 1. 13 , 14. & 4. 30. 1 cor. 1. 8 , 9. phil. 1. 6 , 7 , &c. three sorts of just or justified persons in this life . † mat. 13. 20. luk. 8. 12 , 13 , 14. 1 cor. 3. 1 , &c. gal. 1. 6 , &c. rev. 2. & 3. ch . * mat. 10. 17 , &c. & 24. 9 , &c. 1 thess. 3. 3 , &c. 1 tim. 1. 19. & 4. 1 , &c. heb. 6. 4 , &c. & 10. 31. 2 pet. 2. 18 , &c. & 3. 17 , 18. † mat. 10. 22. & 24. 13. luk. 21. 19. eph. 3. 16 , &c. col. 1. 21 , &c. & 2. 5 , &c. * luk. 22. 32. 2 cor. 1. 7 , 8 , &c. & 7. 10. 2 tim. 2. 25 , 26. mat. 10. 22. & 24. 13. the confutation of an error . † ezek. 18. 24. rom. 11. 12 , &c. 1 cor. 9. 27. & 10. 11 , 12 , &c. col. 1. 21 , 23. heb. 3. 6 , 14. & 10. 35 , 36. rev. 2. 10. & 3. 11 , 12. three saving acts in the world to come . * 1 cor. 15. † mat. 25. 31 , &c. * mat. 16. 27. & 25. 31 , &c. 1. the raising of the dead . † rev. 20. 12 , 13. * act. 24. 15. † rom. 14. 9 , 10 , 11 , 12. * 12 cor. 5. 1. 0. 2 thess. m 7 , &c. 3 at . 25. 1 , &c. † 1 thess. 4. 16. 2 cor. 5. 4 , &c. phil. 3. 21. 2 the changing of those alive . * 1 thess. 4. 16. 1 cor. 15. 51 , 52. 3 glorification & life eternal . † 1 thess. 4. 16 , 17. ma● . 24. 30 , 31. & 25. 31 , &c. 1 joh. 3. 1 , &c. ‖ 2 thess. 1. 8 , &c. 2 pet. 3. 10 , 11. * heb. 2. 5. 2 pet. 3. 13. rev. 21. 1. † joh. 12. 25. mat. 25. 21 , 23. luk. 22. 29 , 30. rev. 3. 12 , 21. & 14. 13. & 21. 23. & 22. 5. four acts of anger or wrath and revenge about unbelievers . ‖ mat. 10. 14 , 15. & 11. 20. luk. 19. 41. rom. 2. 2 , &c. 1 thess. 2. 15 , 16. 1 reprobation or casting off . * mat. 8. 12. & 21. 43. rom. 11. 2 , 20 , &c. † joh. 12. 35. luk. 13. 24 ▪ & 17. 22. mat. 10. 14 , &c. act. 14. 16. rev. 2. 5 , &c. 2 blinding & hardening ‖ isa. 6. 9. mat. 13. 14 , 15. joh. 12. 40. act. 28. 26. * rom. 9. 18. & 11. 8. † rom. 1. 24 , 26. &c. ‖ 2 cor. 4. 4. 2 thess. 2 11 , 12. * psal. 10. 4 , &c. & 71. 4 , &c. jer. 44. 17 , 18. deut. 32. 14 , 15. ‖ ezek. 14. 5 , 9. isa. 63. 16 , 17. † eph. 4. 19. rom. 11. 8. 3. exemplary punishing . ‖ exod. 9. 16. act. 12. 21. & 5. 5. 1 cor. 10. 5 , &c. 2 pet. 2. 5 , 6. jude . 4 , 5 , 6. 4. eternal damnation . * mar. 3. 29. rom. 2. 5. 2 thess. 1 , 5. 2 pet. 2. 9. & 3. 7. jude . v. 7. † rom. 5. 16. & 8. 1. ‖ mat. 8. 12. & 22. 13. & 2● . 41 , 46. * mat. 25. 41. jude . v. 7. 2 thess. 1. 9. the new world to come . † 2 pet. 3. 13. rev. 21. 1 , &c. & 22. 1 , &c. ‖ rev. 2. & 3. 1 cor. 15. 24 , &c. the use & necessity of the sacred ministery . * mat. 28. 19 , 20. act. 10. 41 , &c. rom. 1● . 14 , 15. 2 cor. 5. 19 , 20. 2 tim. 4. 2 , &c. the immediate election & sending of ministers . † rom. 10. 15. eph. 2. 20 , &c. rev. 21. 14. ‖ act. 1. 8 ▪ & 10. 41 , &c. 1 cor. 12. 28 , &c. eph. 4. 11. * mar. 16. 15 , &c. act. 2. 1 , &c. 2 cor. 12. 12. heb. 2 , 3 , 4. † act. 13. 1 , &c. & ch . 16. 6 , 7. ‖ eph. 4. 12. act. 14. 21 , &c. & 15. 36. & 19. 8. the singular authority of the apostles . * mat. 10. 1 , &c. & 28. 19 , 20. 1 cor. 12. 28. † 1 cor. 5. 3 , &c. 2 cor. 10. 1. 2 , &c. & 13. 10. 2 thess. 3. 6 , 14. ‖ 1 thess. 2. 13. 2 thess. 2. 19. 2 tim. 3. 14. * act. 15. 32. & 21. 8. 1 cor. 12. 28. eph. 4. 11 , 12. their following success . † act. 14. 23. & 20. 28. heb. 13. 7 , 17. phil. 1. 1. 1 tim. 4. 16. 5. 17. ‖ 1 tim. 3. 1 , &c. tit. 1. 5. 6 , &c. bishops and elders . * act. 20. 28. 2 tim. 2. 24 , 25. & 4. 2 , 5. tit. 1. 9 , &c. & 2. 5 , 17. † 1 tim. 4. 12. tit. 2. 7. 1 pet. 5. 3. ‖ act. 6. 1 , &c. 1 tim. 3. 9 , 10 , &c. the authority of those limited . * 2. tim. 3. 10 , 14. act. 15. 24. 1 cor. 14. 37 , 38. tit. 1. 5. † 2 tim. 1. 13 , 14. ‖ tit. 1. 9. * gal. 1. 8 , 9. † rom. 16. 17. of degrees and order among them . ‖ 2 tim. 1. 13. * 1 pet. 5. 2 , 3. † mat. 20 ▪ 25 , &c. & 23. 8. ‖ 1 cor. 14. 33 , 40. 1 tim. 3. 15. against the manifold abuse thereof . * mat. 24. 49. luk. 12. 42 , &c. 3. jo● . 9. 2 thess. 2. 4 , &c. 2 pet. 2. 1 , &c 2 cor. 11. 20. rev. 11. ● . & 13. pe● tot . gal. 4. 29. the church of christ , and the communion thereof . * mat. 16. 18. & 18. 17. act. 20. 28. & every where else . what the church is . † rom. 10. 10 , 14 , &c. eph. 5. 23 , &c. in what respects it is invisible . ‖ eph. 5. 23 , 25. gal. 6. 10 , 16. 1 pet. 1. 22 , 23. * rom. 2. 28 , 29. & 8. 27. & 10. 9. 1 cor. 4 5. rev. 2. 23. what congregations are to be counted for the true church of christ. * rom. 14. 1 , &c. & 15. 1 , &c. phil. 3. 15 , 16. † 1 cor. 7. 19. gal. 1. 6. & 6. 15. how far it is visible . ‖ act. 2. 41 , &c. ch . 5. 11. & 8. 1 , &c. & 14. 32. * rom. 10. 9 , 10. & 11. 3 , 4. 1 cor. 4. 4 , &c. another division of it into catholick & particular . † 1 cor. 1. 2. rom. 10. 11 , 12 , 13. 1 cor. 11. 12 , &c. eph. 1. 22 , 23. & 5. 23 , 24. ‖ 1 cor. 1. 2. gal. 1. 2. rom. 1. 7. & 16. 1 , 4 , 5. * rev. 2. & 3. tot . † 1 thess. 2. 3 , &c. 1 thess. 4. 1 , &c. 2. tim. 3. 1. 2 pet. 2. 1 , &c. act. 10. 29 , 30. one only certain mark of the church . ‖ mat. 10. 32 , 33. joh. 10. 4. 5. 27. & 12. 42 , 43. & 13. 34 , 35. & 14. 21 , &c. * act. 2. 41 , 42. & 4. 32 , &c. rom. 10. 9. 1 tim. 3. 15. against fallacious & uncertain marks . † see the places just now quoted . the duty of the citizens of the churches . ‖ mat. 8. 38. rom. 10. 9. * 1 cor. 11. 20 , &c. & 14. 4 , &c. act. 2. 41 , 42 , mat. 18. 16. 1 cor. 16. 1 , &c. three in chief . † act. 2. 41 , &c. & 8. 12 , &c. & 20. 7. * mat. 18. 17. 1 cor. 5. 4. 1 tim. 5. 1 , 2 , 20. what a sacrament is . * rom. 4. 11 , &c. 1 cor. 10. 1 , 2 , 3 , 16 , &c. 1 cor. 12. 13. † rom. 6. 3 , 4. & 2. 25 , 26. 1 cor. 10. 16 , &c. & 11. 25 , &c. what their number is in the n. t. ‖ gen. 17. 10 , &c. 1 sam. 17 36. * exod. 12. 26 , &c. lev. 23. 5 , &c. † 1 cor. 10 , &c. the discription & use of baptism . ‖ mat. 3. 11. & 28. 19. mar. 16. 16. joh. 3. 15. joh. 4. 1. act. 2. 41 , &c. & 8. 12 , 36 , 37 , 38. & 10. 47 , &c. * rom. 6. 3 , 4. 1 cor. 1. 13 , &c. & 12. 13. gal. 3. 27. 1 pet. 3. 21. the description and end of the sacred supper . † mat. 26. 26 , 27 , 28. mar. 14. 22 , 23 , 24. luk. 22. 19 , 20. 1 cor. 10. 16 , 17 , &c. & 11. 23 , 24 , 25. the reproof or confutation of an errour . ‖ luk. 22. 19 , 20. 1 cor. 11. 24. * act. 1. 9 , 10 , 11. & 3. 21. heb. 8. 4. † mat. 26. 27. 1 cor. 10. 16. & 11. 24 , 25 , &c. ‖ heb. 7. 27 , 28. & 9. 25 , 26 , 27 , 28. & 10. 10 , 11 , 12 , 13 , 14. 18. other sacred rites . * act. 6. 6. & 13. 3. 1 tim. ● . 14. 2 tim. 1. 6. † act. 8. 17 , &c. & 19. 5 , 6. heb. 6. 2. ‖ 1 tim. 5. 22. * rom. 14. per tot . another sort . † 1 cor. 11. 2 , &c. & 14. per tot . & 16. 1. ‖ act. 20. 36. & 21. 5. eph. 3. 4. mat. 26. 39. mar. 14. 34 , 35. luk. 22. 41. * act. 12. 12. & 13. 3. & 14. 23. † 1 cor. 14 33 , 40 , & 11. 16. order , peace , & edification are chie●ly to be minded . ‖ 1 cor. 14. 33. 40. * 1 cor. 14. 26. † rom. 14. 13 ▪ 1● , 19 , 21. & 15. 1. 2 , ‖ 1 cor. 6. 12. & 10. 23 , 24 , 29. * gal. 5. 1 , &c. col. 2. 8. 16 , 18 , 20. † rom 4. 13. 1 cor. 8. 13. ‖ rom. 12. 17. phil. 4. 8. the use and necessity of discipline . * 1 tim. 2. 15. eph. 2. 19 , 20 , 21. † luk. 12. 40 , &c. ‖ heb. 12. 22. rev. 21. 2 , 3. * luk. 1. 32. † mat. 28. 20. a description thereof . ‖ mat. 18. 15 , &c. 1 cor. 5. tot . * 1 thess. 5. 14. 2 thess. 3. 6 , 14 , 15. 1 tim. 5. 19 , 20. 1. the kinds of discipline about or concerning the ministers . † act. 20. 28. rom. 12. 6 , 7 , 8. 1 pet. 5. 1 , 2 , 3. col. 4. 17. ‖ 1 tim. 1. 3 , 4. & 4. 7 , 12. & 5. 17 , 18. & 6. 3 , &c. 2 tim. 1. 13 , 14 & 2. 14 , &c. & 3. 10. &c. & 4. 1 , 2. &c. tit. 3. 8 , &c. 1 pet. 4. 10 , 11. 3 joh. 9. 10. * 1 tim. 3. 2 , &c. & 5. 17 , &c. tit. 1. 6. * 1 tim. 3. 4 , 5. tit. 1. 6. † act. 6. 3 , &c. rom. 12. 7 , 8. 1 tim. 3. 8. 12. ‖ gal. 3. 1. 1 cor. 4. 18 , 19. 2 cor. 13. 1 , 2 , &c. concerning or about the hearers . * 1 cor. 11. 1. &c. & 14. per tor . rom. 14. tot . † gal. 6. 1 , &c. mat. 18. 15 , &c the diverse manner of it accord-to the nature or quality of the persons . ‖ 1 tim. 5. 1 , &c. * 1 tim. 5. 19 , 20. † rom. 13. 7. 1 pet. 2. 17. divers degrees according to the degrees of sins . ‖ mat. 18. 15 , &c. * 1 thess. 5. 14. 2 thess. 3. 6 , 15. ‖ mat. . 18. 16. † 1 cor. 5. 3 , 4 , &c. 1 tim. 5. 20. ‖ mat. 18 , 17. 1 cor. 5. 11. 2 thess. 3. 6 , 14. * 2 cor. 2. 7 , 8 , 9 , 10 , 11. & 7. 8 , 9 , 10 , 11 , 12. a caution about avoiding . † mat. 19. 5. 1 cor. 9. 10 , &c. eph. 5. 22 , &c. ‖ eph. 6. 1 , 2. * eph. 6. 4 , 5. tit. 2. 9 , 10. philem. 10 , &c. 1 pet. 2. 18 , 19. another about the whole discipline . † 2 cor. 10. 3 , 4 , 5. 1 cor. 5. 10 , 11. ‖ rom. 16. 17 , 18. 2 thess. 3. 6 , 14. tit. 3. 10 , 11. 3. joh. 10 , 11. * mat. 18. 17. a confutation of a pernicious error . † mat. 13. 28 , 29 , 30. gal. 4. 29. luk. 9. 55. ‖ 1 thess. 5. 20 , 21. 1 cor. 14. per tot . * 2 cor. 10. 3 , 4 , &c. & 13. 10. eph. 6. 11 , &c. the use and end of synods . their conditions , or the manner and order to be observed in them . † gal. 1. 8 , 9. act. 17. 11 , &c. ‖ 1 thess. 5 21. 1 joh. 4. 1. act. 17. 2 , 3. 1 cor. 14. per tot . * 1 tim. 4. 12 , &c. & 6. 3 , 4 , 11 , &c. 2 tim. 2. 2 , 14 , 24 , 25. & 3. 8 , 16. & 4. 3 , 4 , 5. heb. 4. 14. jam. 3. 13 , &c. † 2 tim. 2. 22. mat. 7. 15. & 16. 12. rom. 16. 17. 2 cor. 11. 13. gal. 5. 11 , 12 , &c. * 2 cor. 4. 1 , 2. & 10. 4. jam 4. 11 , 12 , 13. 2 tim. 2. 22. 1 pet. 5. 3. col. 3. 12 , 13. eph. 4. 1 , &c. † 1 joh. 4. 1 , &c. 1 thess. 5. 19 , 20 , 21. the duty of the pious magistrate about them . * isa. 49. 23 , &c. & 60. 1 , &c. † joh. 24. 1 , &c. 2 king. 23. 19 , &c. 1 chron. 17. 5 , &c. & 31. 2 , &c. a caution against abuses . ‖ rom. 13. 1 , &c. * act. 1. 13 , &c. & 13. 1 , &c. & 20. 7 , &c. ‖ act. 4. 1 , &c. & 5. 17. &c. & 6. 9 , &c. and throughout the whole book . † act. 5. 34 , &c. & 18. 12 , &c. & 26. 31 , 32 , &c. ‖ 2 cor. 10. 4 , 5. eph. 6. 12 , &c. * 1 thess. 5. 19 , &c. 1 cor. 14. per tot . 2 cor. 1. 24. & 3. 17. & 4. 2 , &c. eph. 3. 17 , 18 , 19 , 20 , 21. the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, 1576-1632. 1642 approx. 417 kb of xml-encoded text transcribed from 59 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a64252 wing t570 estc r23737 07888184 ocm 07888184 40285 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. a64252) transcribed from: (early english books online ; image set 40285) images scanned from microfilm: (early english books, 1641-1700 ; 1215:7) the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, 1576-1632. beard, thomas, d. 1632. theatre of gods judgements. 111, [3] p. printed by richard herne, london : 1642. supplement to thomas beard's the theatre of gods judgements. 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 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utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the second part of the theatre of gods ivdgments . collected out of the writings of sundry ancient and moderne authors , by the late reverend divine dr thomas taylor , sometime pastor of aldermanbury in london . london , printed by richard herne . an. dom. 1642. the second part of the theatre of god's judgments . chap. i. gods remarkable judgements against pride . as in the two former learned tractates , bearing title of the theatre of gods iudgements inflicted upon the severall breaches of the ten commandements ; so now , to these we adde a third tract , of his most remarkable punishments of the seaven deadly sinnes ; and these illustrated by sundry notable examples , aswell domestick as forraine . and because pride was the first , which began in the angels , and hath since infected all mankinde , from our protoplasti ( our first parents ) adam and eve , and hath continued through all generations hitherto ; and shall in their posterity , even to the last dissolution : i derive my first discourse from that . there be foure sorts of pride , by which every insolent and arrogant man discovereth himselfe : for instance , when those good parts ( if he have any ) of which he is possest , he apprehendeth meerely to spring from himselfe ; or when those which he acknowledgeth to be conferred from above , he attributeth to his owne merit ; or when he boasteth to have , what indeed hee hath not ; or when despising others , he covets to be singular in himself . this sinne was borne in heaven , but so suddenly precipitated thence , that it could never since finde the way backe againe thither : all other vices are onely at warre with these particular vertues , by which they are overcome ; as inchastity , chastity ; bounty , avarice ; wrath , patience ; and so of the rest : pride is not with that contented , as to oppose humility and obedience , but it rageth against all the vertues of the minde , and like a generall pestiferous disease , striveth to putrifie and infect them all : for pride in riches makes men the more covetous : in idlenesse , scorning labour ; in wrath , more outragious ; in gluttony , more intemperate ; in envy , more malicious : neither is there any mortiferous sinne , in which pride is not a supreame agent ; the signes thereof are boldnesse in language ; sullennesse in silence ; arrogance in mirth ; murmuring in melancholly ; and despising all others , doating upon himselfe . aesop being asked by chian , what he thought iupiter was at that time doing ? made answer , hee is now dejecting the proud , and exalting the humble . and the famous philosopher aristotle , spying a rich young man ( but altogether unlearned ) strutting along the streets , with a proud affected gate ; and his eyes so elevated towards heaven , as if hee despised the earth , whereon he troad ; came to him , and said , friend , such as thou thinkest thy selfe to be , i wish i were ; but to be such as thou art , i wish onely to mine enemie . this also socrates with great modesty reproved in alcibiades , who finding himselfe suddenly puft up with his extraordinary abundance in riches , and much to glory in his many spoyles and victories , he drew him into a private gallery ; and shewing him a cosmographicall table of the world , bid him looke in what part of the map he could spy all his great trophies and triumphs ? and when hee answered him , they were not there to be seene ; socrates replyed , cur igitur ob illa superbis , quae circa nullam terrae partem existunt ? that is , why then art thou so proud of these things which are not visible in any part of the earth ? neither was the church it selfe free from this sinne in the dayes of learned saint bernard , who in one of his sermons thus complaines . thou shalt see many in the church , who from obscure parentage being ennobled , and from poverty made rich with pride , so suddenly tumor'd and tympanized , that forgetting from whence they came , have contemned their parents , and blusht at their owne births : thou shalt see also some pernicious persons aspire unto ecclesiasticall honours , and then pretend to themselves a seeming sanctity , by changing of their vestures , not their vices ; and their manner of habit , not their mindes ; esteeming themselves to deserve that dignity which they have insidiated by deceit , and which ( i scarce dare say ) have attributed that to their merit , which they have bought with their money . but as the smoake , which of its owne nature is blacke and obscure , yet covets to ascend from a light and bright flame ; but in the midst of its violent reluctation , resolves it selfe into aire ; and so vanishing , loseth both nature and name : so the proud and ambitious , howsoever coursly and obscurely parted , yet will elevate and advance himselfe above others ; yet in his striving to stand high , is often precipitated , and loseth both his place and memory ; behold ( saith the prophet ) he that lifteth up himselfe , his minde is not upright ; but the iust shall live by his faith . yea , indeed , the proud man is as he that transgresseth by wine , therefore shall he not endure , because he hath enlarged his desire as the hell , and is as death , and cannot be satisfied ; but gathereth unto him all nations , and heapeth unto him all people : shall not all these take up a parable against him ? and a taunting proverbe , and say , ho , he that increaseth that which is not his ! how long ? and be that ladeth himselfe with thicke clay ? shall they not rise up suddenly that shall bite thee ? and awake that shall stirre thee ? and thou shalt bee their prey ; because &c. how pride hath beene severely punished by the almighty , we finde frequent examples in the holy text : it was punisht in our first parents by their exile out of paradise . in the builders of babel , ( who said , come let us build us a citie and a tower , whose top may reach up to the heaven , that we may get us a name , &c. ) in their scattering over the face of the earth , and the confusion of their languages : in sodome and gomorrah , by raining down fire and brimstone upon their cities and people : in miriam the sister of moses , by leaprosie : in korah , dathan , and abir●m , for their pride , and rebellion against moses ; the ground clave asunder that was under them , and the earth opened her mouth and swallowed them up , with their families ; and all the men that were with korah , and all their goods ; so they and all that they had went downe alive unto the pit , and the earth covered them , and they perisht from amongst the congregation : in goliah the philistime , slaine by the hands of david : in sheba the sonne of bicri , who lift up his hand against the king ; by having his head cut off , and cast over the walls to ioah , captaine of the hoast : in absalom , who tooke such pride in his haire , that it after became his halter : in destroying of davids people , for his pride in numbring them : in adoniah , who for demanding abishag the shunamite to wife , ( who had layen in his fathers bosome ) was slaine at the commandment of solomon , by the hand of benaiah the sonne of iehojadah : in benhadad king of aram , rabsakeh and zenacharib : in olofernes the great captain of the assyrian hoast , slain by iudith at the siege of bethulia : in haman the son of hammedatha the agagite , whom the great king ahashuerosh exalted , and set his seat above all the princes that were under him ; whose pride growing up with his promotion , at length advanced him to a gibbet fiftie foot high , upon which in the glory of his ambition he was strangled : in nabuchadnezar , and balthassar king of the chaldeans : in the great king antiochus , who went up towards iudea and hierusalem , with a mighty people , and entred proudly into the sanctuary , and tooke away the golden altar , and the candlesticke for the light , and all the instruments belonging thereto ; and the table of the shewbread , and the powring vessels , and the bowles , and the golden basons , and the vayle , and the crownes , and the golden apparrell which was before the temple , and brake all in pieces : he brake also the silver and gold , and the precious jewels , with the secret treasures that he found , and then departed away into his owne land. but the same proud prince comming after with great dishonour from persia , the god almighty stroke him with an invisible and an incurable plague , by a paine in his bowels , which was remedilesse , and which grievously tormented him in the inner parts ; for so he had tormented other mens bowels with divers cruell and strange torments ; yet would not hee cease from his arrogance , but swelled the more with pride , against gods owne people to destroy them ; and commanded to haste his journey for that purpose : but so it was , that he fell downe from the chari●t that ranne swiftly , and all the parts and members of his body were bruised . thus he who but a day before thought hee might command the flouds , ( such was his luciferian pride , beyond the condition of man ) and to weigh the high mountaines in the ballance , was cast on the earth and carried in an horse-litter ; declaring unto all the world the manifest power of god : so that the wormes came out of his body in abundance , and his flesh dropt from his bones with paine and torment , and all his army was grieved at his smell : no man could now endure him because of his stinke , who but a little before , thought with his hands he might reach the starres of heaven : and then ( though too late ) he began to abate his haughty and peremptory insolence ; when being plagued , he came to the knowledge of himselfe by the just scourge ' of god ; and by his inward torments which every moment increased upon him : and when he himselfe could not abide his owne favour , he said , it is meet for man to be subject to god , and that he who is but mortall should not oppose himselfe against his maker . the like punishment we reade of in the person of nicanor , who came unto mount sion , whom the priests and the elders of the people went forth of the sanctuary to salute peaceably , and to shew him the daily burnt offerings for the king ; but he laughed at them and derided their devotion , accounting them meerely prophane , and spake proudly , and sware in his wrath , if iudas and his hoast be not delivered into mine hands ; if ever i shall returne in safety , i will burne up this house , &c. and so departed thence in great fury : but observe the event of his so great ostentation and insolence . iudas after some few dayes ( though against infinite oddes ) having slaine nicanor in battaile , and routed his whole army , he caused his head to be struck off , and that arme and hand which he had so proudly lifted up against the temple of the god of israel , and brought them to hierusalem , and there caused them to be hanged up , as a remarkable judgement . but not to dwell on those , frequent in the holy text : i come now to the like examples gathered from ethnick and morall remembrancers , and out of them give you onely a taste to prevent surfet , till i fall upon those more familiar and moderne . alexander the great , in his height of potency , and supereminent fortune , contemning the remembrance of his father philip , would be called god , and commanded himselfe to be stiled the sonne of iupiter hamon ; who notwithstanding in the sufferance of many heats and colds , his subjection to humours and passions , his enduring of smarts and wounds , and all other infirmities belonging to man , would not be sensible of his mortality ; till in the very apex of his sublimity he was treacherously poysoned , and so most miserably expired . and nero , the arch-tyrant since adam , after he had filled the earth with many insolencies , and rome ( the theu worlds metropolis ) with infinite rapes , murders , and massacres , not sparing his neare kinsman germanicum , his corrivall in the empire , nor his great grave and learned tutor and master seneca ; to make himselfe unparalleld in all kinde of parricidy , he caused the wombe of his owne naturall mother agrippina to be ript up before his face , onely in an ambition to discover the place of his first conception ; notwithstanding which inhumanities , hee was so inflamed with an ardent desire of future memory , that by a publike edict he proclaimed that the moneth april should lose its ancient name , and be called after his owne appellation , nero ; and the citie of rome , neropolis : yet this proud man in the end , being quite abandoned and forsaken of all his sycophants and oily flatterers , was glad to fly from his royall court to seeke refuge in a rustick cottage ; and with greater terrour to his owne conscience , then before he had used tyranny upon the carkasses of others ; he was compelled to fall upon his sword , his body being after , most contemptibly dragg'd through the streets of the citie , with more bitter execrations and curses , then before he had lived houres or minutes . another , called varus pergaus , was so infected with the adulatory assentations of his flatterers , buffoones , and trencher-flyes ; that hee was brought to perswade himselfe to be of all faire men , the most beautifull ; of all able men , the most sinnowie and strong ; of all understanding men ; the most prudent and wise ; and that in all kindes of musick and melody , he could out-play and out-sing even the muses themselves : but this poore effascinated wretched creature , when hee had long fooled and spent the prime and best of his age , in this vaine and idle false conceit ; he grew towards his end to be strangely disfigured and deformed in visage , feebled and disabled in his vigour and strength ; idioted and besotted in his understanding and sence ; and so farre from song or harmony , that his unlamented death was accompanied with his owne shreeking , and howling . we further reade of one menecrates , a rare physitian , who in his practise had done many extraordinary cures upon severall patients , insomuch that he was held in a generall admiration ; especially amongst those to whom he was best knowne : who having gathered to himselfe a competent estate , or rather a surplusage of meanes , that he presumed no casualty or adverse fortune was any way able to decline him to necessity or want ; he then in a proud and insolent ostentation , puft up with the vanity of his owne fancie , admitted all sickly and diseased persons to have free accesse unto him : for whose cures he demanded no other satisfaction or reward , but that they should acknowledge him their new creator , not contented to be called by the name of apollo , or aesculapius , the two imaginary gods of physicke , and chirurgery , but his ambition was to be called iupiter himselfe : yet soone after being quite abandoned by his owne art , and forsaken by his fellow physitians , he suddenly died of an incurable impostume . neither have emperours , kings , and princes , with other sages and seeming wise men , beene onely tainted with this superarrogant haughtinesse and ambition ; but this miscellane sinne , which hath intruded it selfe into all delinquencies and malefactions whatsoever , claimeth a predominance over all estates , qualities , functions , manufactures , sexes , and ages ; whether in court , citie , campe , or country : from the scarlet to the russet , from the scepter to the sheep-hooke , the tetrarch to the tradesman . for instance , the rurall girle being a little flattered , shall be easily perswaded to be a rare courtly gentlewoman : nay , even kitchen-maides have held competitorship with court madams ; no lesse proud , though perhaps lesse painted ; and the very course coridon will scarce give precedence to the complementall courtier , thinking himselfe as well accommodated in his rustick russet , as the other in his richest raiment . in the like manner i could goe thorow all qualities , and a minimo ad maximum , from the least to the greatest , which for brevities sake i omit ; desiring rather to satisfie the judicious reader with matter then manner ; the substance , and not shadow of discourse . and yet to looke a little further into the nature of this deadly sinne , which hath all the other , its concomitants and attendants . plato saith , he that knoweth himselfe best , esteemeth himselfe least ; and husbandmen better value those eares of graine which bow downe their heads from the stalke , and waxe crooked , then those that erect themselves and stand upright ; because they presume to finde more corne in the first than in the last . pride ( saith saint augastine ) is the mother of envy , and he that knoweth how to suppresse the mother , may easily finde the way to bridle the daughter . lewis the eleventh king of france , was woont to say , that whensoever pride sate in the saddle , mischiefe and shame rid upon the cropper : one compareth it to a ship without a pilot , still tost up and downe upon the seas by the winds and tempests ; another to a vapour , which striveth to ascend high , and then vanisheth into smoake first , and after returnes to nothing . in briefe , pride eateth gold and drinketh blood , and climeth so high by other mens heads , that in the end it breaketh its owne neck . i cannot stand to divide it into severall branches or heads , but proceed directly on to historie . let all such , prided in their owne selfe-conceited knowledge and wisedome , be attentive to a story extracted from a learned and grave spanish chronologer ; by him to this purpose related . alphonsus king of spaine , being a very wise , learned , and discreet prince , was woont to devise many darke and difficult problems , proposing them to his lords and peeres ; to shew his owne excellent wisdome , and to taske their ignorance , who had spent their time in more loose and idle studies : amongst others there was a knight in the court called don pedro , one who was very confident in his owne wisedome , and would undertake to make solution of what difficulty soever the king at any time propounded ; of which hee so insolently boasted , that comming to the kings eare , he was much incensed thereat ; and to let him know what distance his weaknesse had from essentiall wisedome , he caused him to be sent for ; and when he , according to his summons made appearance before him , the king at the first , to humour his selfe-conceit , began much to applaud his witty and ready answers , which not a little pleased him , but at the length concluded somewhat more sharply , telling him that he would propose three problems ; of the interpretations of which , if hee could not within one and twenty dayes give him a true and plenall account , both his life and goods were immediately forfeit to the crowne ; and this sentence notwithstanding any meanes or mediation , no way to be altered . the three questions were these , which he delivered unto him in writing : the first , what hath mans labour most increast , yet of it selfe desires it least . the second , what hath to man most honour gain'd , and yet with least lust is maintain'd . the third , what thing is it men soonest rue , yet they with greatest charge pursue . these he no sooner received , but the king with a contracted brow departed , and so left him ; by which he might easily conjecture in what a dangerous streight he was now environ'd : and returning very sad home , and having long ruminated upon these riddles , but wanting an oedipus to unfold them , he grew into a deepe melancholly , insomuch that he abstained both from meat and sleepe : which observed by his daughter petronella , a faire and beautifull virgin , of some sixteene yeares of age , or thereabout , she so farre insinuated into her fathers discontents , and to know the cause thereof ; that at length upon her great importunity he unfolded the whole matter unto her : who after some pawse , began greatly to comfort him , and told him she would interpose her selfe betwixt him and all danger ; who though he had little hope to be relieved by her , yet out of his indulgence towards her , not willing to crosse her , especially in so desperate a case , he told her hee would be swayed according to her direction ; which was , that upon the day prefixed she might goe with him to appeare before the king , and that to her he would commit the solution of these questions ; which was agreed upon betwixt them . imagine the day come , and the king attended by his lords and peeres , seated in his throne , to expect don pedroes answer ; who presenting himselfe before his majestie , attended with his daughter ; ( who was very sumptuously attyred ) besought his majestie , that whilest he himselfe was silent , he would vouchsafe to heare what his daughter could say concerning these problems before propounded . the king much taken on the sudden with her beauty and modest behaviour , and in a great expectation whether shee were able to deliver her selfe in language answerable to the former , gave her free liberty of speech ; when bowing her face to the earth , and after setling her selfe upon her knees , she began as followeth : wonder you may my royall leige , that so grave and experienc't a knight as my father here present , should lay all his fortunes both of life and livelyhood , upon so weake and infirme an apprehension , which cannot be better expected from my tender yeares , and immature knowledge ; yet since his confidence is so farre built on me , and your high majestie so gracious to accept of me , i make bold thus further to proceed . touching the first question , what hath mans labour most increast , yet of it selfe desires it least . in my weake understanding , i take it to be the earth , the mother of all creatures , rationall or irrationall , sensitive or vegetative ; which though men daily digge and delve , plow or furrow , mine and undermine , trenching her sides and wounding her intrayles , not suffering her to have the least cessation of rest in any of the foure seasons ; yet she in her owne fertility and annuall vicissitude without these injuries , is able of her selfe to yeeld herbs and flowers , grasse and hay , plants and trees , with food and sustenance in abundance to all creatures bred upon her ( still teeming ) wombe ; who , as she delivers them into the world , not onely fosters and cherisheth them , but when their date is runne , and their time expired , receiveth them again into her owne breast , from whence they had their first being . touching the second , i take it to be humility ; which teacheth a man how to rule his affections , and to keepe a mediocrity in all his actions . the high creator dwelleth in heaven , and if wee arrogantly lift up our selves unto him , he will fly from us ; but if we humbly bow our selves before him , he will descend downe upon us . humilitas animi , sublimitas christiani ; in humility is a christian mans mindes sublimity : it stirs up affection , augmenteth good will , supports equity , and preserves a common weale in safety ; it is apt to repentance , hungring after righteousnesse , and conversant in deeds of mercy : it hath brought these good things to passe , which no other reason or vertue could effect : and whosoever shall desire to ascend where the father is , much first put on that humility which the sonne teacheth ; and most happy is the man whose calling is high , and his spirit humble ; of which vertue i may truely conclude with your question , man hath by that most honour gain'd , and yet with least losse is maintain'd . the third the most basely vile , and yet the highest valued ; the most cursed to mannage , yet the most costly to maintain ; in my ignorant conceptions i hold to be pride : which being first hatched in heaven , in an instant , precipitated lucifer and his angels headlong into hell : which perceiving humility to be honourable , desireth often to be covered with the cloake thereof ; least appearing alwayes in its owne likenesse , it might thereby be the lesse regarded . i shall not need much to amplifie the vice , nor to aggravate the sinne ; a spice whereof ( may i speake it with pardon ) hath beene discovered even in this my best beloved parent : and to avoide prolixitie , it is that thing men soonest rue , and yet with greatest charge pursue . with which answer so modestly delivered , and in a kinde of matron-like gravity , ( rarely to be found in one of her tender and young yeares ) the king was so highly raptur'd , that he not onely received her father into former grace , but spake openly , ( being then a batchelour ) that had she beene borne of noble bloud , he would have made her his queen and royall consort ; and taking her from the earth , caused her to stand before him : when instantly newes was brought him that an earledome was then fallen unto the crowne , which he presently for her sake conferred upon don pedro her father : of which she taking advantage , fell downe againe upon her knees , to give the king thankes for so great an honour bestowed upon him ; for which she prostrated unto him in all humble manner her life and service , adding withall some words to this purpose : my royall liege , excuse my over-boldnesse , if i challenge your majestie of your kingly word and promise past unto me before all this presence ; who demanding of her wherein he was any way ingaged ? she made reply , but late great sir , you said that were i noble , you would accept of my unworthy selfe as your royall bride and spouse : then pardon my presumption if i thus farre prompt your memory , to put your highnesse in minde that i am now not onely ( by your grace ) ennobled , but an earles daughter ; at which word covering her face with her hand , shee concluded in a bashfull and modest blush : all which so highly pleased the king , that making good his princely word , he gave order for the present celebration of their nuptiall . this history though it have a comicall conclusion , yet is pertinent to the discourse now in agitation ; for don pedroes pride of knowledge was sentene't with death , and his life , ( howsoever redeem'd by his faire and vertuous daughter ) was immediately forfeit by the doome of the king ; and therefore the judgement in justice , howsoever not in execution , remarkable . we reade in the french chronicle of one iordaine of lisle , by nation a gascon , and nephew to pope iohn the two and twentieth of that name , a man of a most high and insolent spirit , daring any thing though never so facinorous , cruell , inhumane , or bloudy , building all his heinous and horrid acts upon the greatnesse of his unkle ; who after he had beene pardoned for eighteene capitall crimes , still grew more impious and shamelesse , ( former mercy making him still the more presumptuous ) at the last being apprehended and brought to paris , he was arraigned , convicted , and condemned by charles the fourth , ( surnamed the faire ) king of france ; where notwithstanding his great allyes , he suffered like a common felon and murderer on the gallowes . it is credibly reported also of a proud italian gentleman , borne in genoa , who in a single duell having the better of his antagonist in the field , insomuch that he disarmed him of his weapon ; and the other now standing at his mercy , he fell to parle with him upon these termes , that there was no way for him to escape immediate death , but by abjuring his christianity and renouncing his saviour , to which the other through base timerousnesse assented ; of which the victor taking divelish advantage , even in the midst of his most impious apostasie , he stab'd him to the heart and slew him , uttering these ( more then heathenish ) words : before i had been onely revenged upon thy body , but now i have sent both thy body and soule to the devill , and that 's a revenge which deserves a chronicle : but what became of this firebrand of hell , and limbe of the devill ? being apprehended for the murder , and his diabolicall proceedings in the act being related to the judges ; as a terrour to others he was first committed to the rack , and after many other insufferable tortures , despairing of all mercy from god , having shewed no compassion towards man , he most miserably ended his life . one herebert , earle of vermendoys in france , was of that haughty and insolent spirit , that he durst lay hands upon his soveraigne , charles , king of france ( surnamed the simple ) who caused him to be imprisoned , and under whose custody hee shortly after died at peroune ; which seem'd for a time to be smothered , and he still subsisted in his former eminencie : but where man seemeth most to forget , god doth remarkably remember ; nor doth he suffer deeds of such horrid nature to passe unpunished in this world , what vengeance soever he ( without true repentance ) reserveth for them in the world to come ; as it is observable in this present history : for lewis the fourth , the thirty third king of france , by lineall discent , comming to the crowne , ( being the sonne to the before-named charles the simple ) and loath that so grosse a treason committed against his father , should be smothered without some notable revenge ; ( being very ingenious ) he bethought himselfe how with the least danger or effusion of bloud , in regard of the others greatnesse and alliance , how to bring it about ; and therefore he devised this plot following . he caused a letter to be writ , which he himselfe did dictate , and hired an english-man who came disguised like a poste to bring it unto him as from the king his master , at such a time when many of his peeres were present ; and amongst the rest this herebert was amongst them : this suborned poste delivereth the letter to the kings hands , hee gives it to his principall secretary , who read it privately unto him ; who presently smiling , said openly , most sure the english-men are not so wise as i esteemed them to be : for our brother of england hath signified unto me by these letters , that in his countrey a labouring-man having invited his lord and master to dine with him at his house , and he vouchsafing to grace his cottage with his presence ; in the base requitall of so noble a curtesie , he caused him to be most treacherously slaine : and now my brother of england desireth my counsell , to know what punishment this fellow hath deserved ? in which i desire to be instructed by you my lords , that hearing your censures , i may returne him the more satisfactory answer . the king having ended his speech , the lords were at first silent , till at length theobant earle of bloyes was the first that spake , and said , that hee was worthy first to be tortured , and after to be hanged on a gibbet ; which sentence all the lords there present confirmed : and some of them amongst the rest , much aggravating the punishment , which also herebert earle of vermendoys did approve and allow of : whereupon the kings officers , who by his majesties appointment then waited in a with-drawing roome of purpose , seised upon him with an armed guard : at which sudden surprise hee being much amazed , the king raising himselfe from his seat , said , thou hebert art that wicked and treacherous labourer , who didst most trayterously insidiate the life of my father , thy lord and master ; of which felonious act thine owne sentence hath condemned thee , and die thou shalt , as thou hast well deserved : whereupon he was hanged on a gibbet on the top of a mountaine called lodan , which since his execution is called mount hebert to this day . bajazet the great emperour of the turkes , who in his mighty pride thought with his numerous army to drinke rivers dry , and to weight the mountaines in a ballance ; who had made spoyle of many nations , and with tyranny persecuted the christians , dispersed through his vast dominions : who compared the world to a ship , and himselfe to the pilot : who commanded the sayles , and secured the helme : yet afterwards being met in battaile by scythian tamberlaine , and his army being quite routed , his person also taken prisoner in the field , the conquerour put this untamed beast into an iron cage , and caused him to be fed from the very fragments and scraps from his table ; and carried along with him whither soever hee marched , and onely then released him from his imprisonment , when he was forced to stoope and humble his body as a blocke to tread upon , whilest tamberlaine mounted upon his steed : but here ended not gods visible judgements against this usurper , persecutor , and tyrant ; who in despaire rayling upon his prophet mahomet , in whom he had in vaine trusted , against the iron grate in which he was inclosed , beate out his owne braines , and wretchedly expired . infinite are the examples to the like purpose , but i will leave those forraine to come to our domestick , extracted out of our owne chronologers , and first of king bladud . who was the sonne of lud hurdribras , and after the death of his father , was call'd from rome , where hee had studied darke and hidden arts , and was made governour in this isle of brittain , in the yeare of the world foure thousand three hundred and eighteene , ( for so testifieth gualfride polichronicon , and other ancient remembrancers . this bladud was altogether devoted to the study of magick and necromancy , and very expert in judiciall astrology , by which he is said to make the hot baths in the towne then called caerbadon , but now bath ; which citie he is said to have erected . this king caused the art of magick to be taught through his realm , and ordained schooles and schoole masters to that purpose , in which hee tooke such pride and presumption , as that he thought by it all things were possible to be done : so much the devill , the first master and founder of that art had deluded him so farre , that at the length having called a great confluence of his people about him , he made an attempt to flie in the arre , but fell upon the temple of his god apollo , where he brake his neck , his body being torne and bruised after he had raigned twenty yeares ; leaving a sonne called leire to succeed him , and continue his posterity . goodwin , earle of west saxon , in the time of edward the sonne of egelredus , was of that insufferable ambition , by reason of his great revenues , and numerous issue , ( for he had five sonnes and one daughter ) that he swayed the whole kingdome , and almost compulsively compelled the king his soveraigne , to take his daughter edith to wife : after rebelling against the king , and forced with his sonnes to depart the land , yet after he made such meanes , that hee mediated his peace , and was reconciled to him 〈◊〉 but amongst all his other insolencies he was accessary to the death of the kings brother , or at least much suspected to be so , which was the first breach betwixt his soveraigne and him : but so it happened in the thirteenth yeare of the raigne of this king edward , earle goodwin upon an easter monday sitting with diverse other lords and peeres of the kingdome , at the kings table in the castle of windsor , it happened one of the kings cup ●ea●●●s to stumble , and yet well to recover himselfe without falling ; and not spilling any of the wine : which earle goodwin observing , laughed aloud and said , there one brother helped the other , ( thereby intimating that the one leg or foot had well supported the other from falling . ) to which words the king instantly replyed , and so might my brother alphred have bin still living to have helped and supported me , had not earle goodwin supplanted him by death : at which words being startled as conceiving that the king suspected him of his brothers murder , thinking to excuse himself of that horrible act ; he said to the king , sir , i perceive by your speeches late uttered , that some who are no well-wishers of mine , but rather seeke to poyson my reputation with your majesty , have possessed you that i have been accessary to the death of your brother ; and proceeded further ( having then a piece of bread in his hand , ready to put into his mouth ) but so may i safely swallow this morsell , as i am altogether innocent and guiltlesse of the act : which streyning to eate , he was therewith immediately choaked at the table ; which the king seeing , and observing the strange judgement inflicted upon his perjury , he commanded his body to be drag'd frō thence , & conveyed to winchester , & there buried . but marianus and some others write , that he was not choaked with bread , but upon his former false protestation , dining with the king upon an easter monday at winchester , he was suddenly struck with a dead palsie , and died the third day after . neither did gods judgements upon him end here , but after his death all his lands in kent ( which were very spacious and great , were eaten up and swallowed by the sea , and turned into dangerous quick sands , on which many a goodly vessell hath since beene shipwrackt , and they beare the name of goodwins sands even to this day . harold the second sonne of earle goodwin , after the death of his elder brother swanus , aswell heire to his fathers insolent and aspiring spirit , as to his earledome and lands : in the twentieth yeare of the raigne of the before-named edward the confessor , he sayled into normandy to visit some of his friends ; but by adverse windes , and a sudden tempest at sea , he was driven upon the province of pountiffe , where hee was tooke prisoner , and sent to duke william of normandy , who inforced him to sweare , that hee should marry with his daughter when she came to mature age ; and farther , that after the death of king edward , he should keep the crowne of england to his behoofe , according to the will of the confessor : to both which articles having solemnly sworne , he was dismissed from the bastard duke , and with great and rich gifts sent backe to england . but after the death of edward , in the yeare of the incarnation , one thousand threescore and sixe , harold forgetting his former oath and promise made to duke william , he caused himselfe to be crowned king of the lande ; who was no sooner warme in his throne , but harold harfoot sonne to canutus , with a puissant hoast of danes invaded the realme , whom harold of england met in a set battaile , slew him hand to hand , and discomfited his whole army ; for he was of an invincible hardinesse and valour : which victory was no sooner obtained , but newes was brought him that william of normandy was landed with a potent army , to claime his right and interest he had in the crowne of england , by the last testament of edward the confessor ; with these tydings being thoroughly heated , he marched with all speed from the north , scarce suffering his army to rest by the way , to give the normans battaile , betwixt whom was a dreadfull and bloudy conflict : but when the victory rather hovered over the english then the other , harold after many deepe and dangerous wounds , was shot into the eye with an arrow and slaine . in whose death may be observed gods heavy judgements against price and perjury . of my first sinne , namely pride , none hath ever beene by our english chronologers more justly taxed then that french gerson , pierre gavestone , the great misleader and seducer of edward the second ; whom though his royall father king edward the first , sirnamed long-shanks , upon his death-bed caused to bee banished ; yet the sonne was no sooner inaugurated and admitted to the government of the realme , but contrary to the wils of all his lords and peeres , he caused his exile to be repealed , sent for him over , and advanced him to great honour : in which he demeaned himselfe like a proud upstart , or as our english proverbe goes , like a beggar set on horsebacke , who is ready to ride poste to the devill : for whose sake the king committed william lancton bishop of chester ( in the second yeare of his raigne ) to the tower , because he had perswaded the king against his minion , for which the barons of the realme , and especially sir henry lacy , sir guy , and sir aymery de valence , earle of lincolne , of warwick and pembroke , to whom the late king had given charge for his exile upon his death-bed , wrought so farre by their power , that contrary to the kings will , hee was avoyded the land , and banisht into ireland for that yeare , whither his majestie sent many secret messengers with rich gifts to comfort him , and made him chiefe ruler of that countrey . but in the third yeare of his reigne , divers grudges and discontents began to arise betwixt the king and his nobles , insomuch , that for quietnesse sake , and in hope of his amendment , he was againe repealed , but more and more increased in his insufferable insolence , insomuch , that having charge of all the kings jewels and treasure , he went to westminster , and out of the kings jewell-house tooke a table and a paire of trestles all of pure gold , and conveyed them ( with other precious gems ) out of the land , to the great exhausting and impoverishing of the same : by whose wanton effoeminacies , and loose conditions , he drew the king to many vitious courses , as adulteries , and the like : which mischiefes the lords seeing daily to increase , they tooke counsell againe at lincolne , and notwithstanding the kings main opposer , he was a second time confined into flanders , but in his fifth year was again sent for over , when not able to contain himselfe from his immoderate luxury , as he demeaned himselfe far more arrogantly than before , insomuch that he disdained and had in contempt all the peeres of the land , giving them much opprobrious and despightfull language , wherefore seeing there was no hope of his amendment , with an unanimous consent they vowed to rid the land of such a caterpiller , and soon after besieged him in the castle of scarborrow , and taking the fort they surprised him , and brought him to gaversed besides warwicke , and the nine and twentieth day of ●une smote off his head . thus was gods just doom against his pride , luxury , and avarice . but there succeeded him both in ambition and the kings favour , of our own natives , the two spencers , the father and the son , his great minions and favorites , who both in wealth , power , and pride , overtopt all the nobles of the land , commanding their soveraigne , and confounding the subjects , of whom you may reade in the records of the tower , that in the fourteenth year of this edward the second , hugh spencer the elder , for his riots and extortions being condemned by the commonalty , and expelled the land , an inventory of his estate being taken , it was found by inquisition that the said spencer had in sundry shires fifty nine mannours , and in his possession of his own goods and chattels , twenty eight thousand sheep , one thousand oxen and steeres , twelve hundred beeves with their calves , fourty mares with their coltes , one hundred and threescore drawing horses for the teame , two thousand hogges , three hundred bullockes , in his cellar fourty tonnes of wine , he had moreover six hundred bacons , and fourscore carcases of martinmasse beeves , six hundred muttons in larder , ten tonnes of sider , besides his provision of ale , ( for beer in these dayes was not known ) thirty six sackes of wooll , with a fair library of bookes , and other rich and costly utensils ; his armour , plate , jewels , and ready money , amounting to more than an hundred thousand pounds ; but what in the end became of all this mag●zine ? this spencer being after called home by the king , and restored to all his former estate , mauger the queen and the chief peeres of the realme , she with an army pursued the king , with these his proud favourites ; the father she surprised in bristow , ( which town the king had fortified and left unto his charge ) himselfe for his better safeguard flying with his son into wales , whither she pursued them , and se●sed upon them both , bringing sir hugh the elder , and sir hugh the younger to hereford , where upon the morrow following the feast of simon and iude , at bristow sir hugh spencer the father upon a publique scaffold lost his head , and his body was after buried at winchester ; and upon saint hugh's day following being the eighteenth of november was sir hugh his son drawn , hanged , and quartered at hereford and his head sent to london , and was set upon a pole amongst other traitours , of whom a poet of those times made this short epitaph . funis cum lignis à te miser ensis & ignis , hugo securis equus , abstulit omne decus . and thus paraphrased or interpreted in old english , suiting these times . with ropes wert thou bound , and on the gallowes hunge , and from thy body thine head with sword was kit , thy bowels in the fire were thrown , and burned long , thy body in four parts eke with axe was slit , with horse before drawn , few men pittying it , thus with these torments for thy sinnes sake , from thee wretched hugh , all worldly wealth was take . and these were remarkable judgements of such as being raised from humble and mean fortunes to high and eminent posture through pride and vainglory , attributed that to their own merit which is onely due to their maker . i come next to sir roger mortimer , who being highly puft up with the favour that he had from queen isabel , who in the minority of her young son edward swayed all , during the imprisonment of her husband edward the second , whether by the queenes consent or no , i dare not say , but of most assured truth it is , that this roger caused the king to be removed from kenelworth castle to the castle of barkley , where by his direction and command he was most bloodily and inhumanely murdered . after which edward his son ( the third of that name ) at the age of fifteen yeares was crowned king , but for a time kept in a kinde of pupillage under the queen and mortimer , betwixt whom there was suspected to have been too much familiarity , in whose power was all the management of state , and many things past by them to the great dishonour of the kingdom . this mortimer was by the king made earle of march , who imitated king arthur by keeping so many knights of the round table , to whom he allowed both meat and meanes , and bore himselfe in that high straine , that he had in contempt the greatest peeres in the land , but in processe of time he was surprised in votengham castle , and from thence sent prisoner to the tower of london , when a parliament being called in the fourth year of the king , he was convicted of five articles : first , of the murder of the king ; next , that he had dealt perfidiously betwixt our nation and the scots ; thirdly , that he received certain summes of money from sir thomas duglas , and caused to be delivered unto them the church called rugium , to their great advantage and englands prejudice ; fourthly , that he had got unlawfully into his possession much of the kings treasure , and wastfully mispent it ; and lastly , that he was more private with the queen than was to gods pleasure or the kings honour : of all which being convicted by the said parliament ; upon saint andrews day , next following he was drawn upon an hurdle to the common place of execution ( since called tiburne ) and there like a fellon and traitour upon the gallowes hanged , such is the end of greatnesse when it abandons goodnesse and honour , and opposeth it selfe against humility . great also were the arrogancies and insolencies of sir william scroop earle of wiltshire , and treasurer of england , sir iohn bushey , sir henry green , and others , in the time of richard the second , who by him greatly animated and incouraged , greatly vexed and oppressed the people , men advanced from the cottage to the court , and from basenesse to honour , who through their great pride forgetting from whence they came ; in their surplus of wealth , and height of ambition , were surprised in bristow by henry duke of lancaster ( as cankers and caterpillars of the common-wealth ) the son of iohn of gaunt , who then laid claim to the crown , and by him caused to be executed on a publike scaffold . infinite are gods threatning judgements to this purpose , of which there be infinite examples , but being loath to tire the reader with too much prolixity , i will conclude this tract against pride with one notable president as much ( if not more remarkable ) than any of the former . in the time of king henry the eighth , thomas wolsey archbishop of yorke and cardinall , had in his hall daily three tables or boards , mannaged by three principall officers ; a steward , who was alwayes a priest ; a treasurer , no lesse degreed than a knight ; and a controwler , who was by place an esquire ; he had also a cofferer , who was a doctor of divinity ; three marshals , three yeomen ushers in the hall , besides two groomes , and almners : in his kitchen belonging to the hall , two clerkes of the kitchin , a clerke controller , a surveyour of the dresser , a clerke of the spicery , ( and these kept a continuall messe in the hall ) two master-cookes , and of other cookes labourers and children of the kitchen twelve persons , four yeomen of the ordinary scullery , four yeomen of the silver scullery , two yeomen of the pastry , with two or three pastulers under the yeomen . in his privy kitchin he had a master-cook who wore alwayes satten and velvet with a great chain of gold about his necke , with two other yeomen and a groom , in the scalding-house a yeoman and two groomes , in the pantry two yeomen ; in the buttery two yeomen , two groomes , and two pages ; in the chandry , two yeomen ; in the wafery , two yeomen ; in the wardrobe of beddes , the master of the wardrobe , and ten other persons attending ; in the laundry , a yeoman , and a groom , thirty pages , two yeomen-purveyours , and one groom ; in the bake-house , a yeoman and two groomes ; in the wood-yard , a yoman and a groom ; in the barne one ; in the garden , a yeoman and two groomes ; a yeoman of his bardge , a master of his horse , a clerke of the stable , and a yeoman , a sadler , a farrier , a yeoman of his chariot , a sumptur-man , a yeoman of his stirrop , a muleter , and sixteen groomes of his stable , every one keeping foure geldings ; porters at his gate , two yeomen and two groomes ; in the almnery , a yeoman and a groom . in his chappell he had a dean , who was a great divine , and a man of excellent learning ; a subdean , a repeater of the quier , a gospeller , an epistoler , ten singing priests , a master of the children-quiristers , twelve seculars being singing men of the chappell , ten singing boyes with a servant to attend upon them ; in the revestry , a yeoman and two groomes , besides divers retainers who repaired to his palace at principall feasts . the rich furniture of his chappell almost exceeded apprehension , for jewels and sumptuous ornaments continually there used , where have been seene in a procession about the hall foure and fourty rich copes all of one suit , with crosses , and candlestickes , and other furniture of great value ; he had moreover two crosse-bearers , and two pillar-bearers in his great-chamber ; and in his privy-chamber , a chamberlain and a vice-chamberlain , twelve gentlemen-ushers , besides one continually in his privy-chamber , and six gentlemen-waiters , he had ten lords to attend him , and every one had two gentlemen to attend upon them , onely the earle of derby had five allowed him ; he had of gentlemen , cup-bearers , carvers , sewers , and the like , to the number of fourty persons , six yeomenushers , eight groomes , and yeomen that daily waited in his chamber fourty five . sixteen doctours and chaplaines besides those of his chappell continually waited at his trencher , with the clerke of the closet , two secretaries , two clerkes of the signet , and four counsellours learned in the lawes , and for as much as it was necessary , for divers officers of the chancery to attend him ; namely , the clerke of the crown , a riding clerke , a clerke of the hamper , a clerke of the wax , and a clerke of checke ; he gave meanes and allowance to them all ; he had also four footmen cloathed in rich coates with his armes imbroidered upon them ; an herald at armes , a serjeant at armes , a physitian , an apothecary , four chief musitians with their consort , a keeper of his tents , an armourer , an instructer of his wards , two yeomen of his wardrobe of robes , and a keeper of his chamber continually in the court ; he had moreover in his house the surveyour of yorke , a clerke of the green-cloath , and all these were with him uprising and down-lying , and dieted at his charge ; he kept in his great-chamber a continuall table for the chamberers and gentlemen-officers , with a messe of young lords , and another of young gentlemen ; nor was there any officers gentlemen or other persons of account , but were allowed some one , some two , some three servants to attend them , which no question grew to a mighty number , besides officers extraordinary , retainers and sutors who might come freely and dine in the hall without any to contradict them : and thus far out of his checke role , whereby we see his exceeding greatnesse , but of which grew such pride , that he blushed not to prefer himselfe before his soveraigne , in these words , ego & rex meus , i and my king. but to conclude with him , this potent prelate falling after into a praemunire , forfeited his whole estate to the crown , and then ( though late ) confessing , that if he had sought so much to honour god as he had strived to honour his king , he might still have continued in his revenew eminently : and being deprived of all his power and pompe , riches and substance , and brought almost to the extremest indigence and penury , being sent for from yorke to london , ( as some have supposed to answer for his life ) he fell sicke by the way , and in a poor friery ended his wretched dayes not without suspition of poyson ; and such have been gods judgements from the beginning against this first and capital of the seven mortall sinnes called pride , of which i cease to write further , and proceed to the second . chap. ii. of gods just judgements inflicted upon envious persons . envy is defined to be a grievance and sorrow for the thriving and prosperity of others , who in his heart would kill the happinesse of his neighbour , and before god is held no better than an homicide , the hebrews call it kineah and kanno , which is emulation or envy , in which we are said four wayes to offend ; first , when we grieve at the good estate or fortune of another man , as fearing because of his ability , he may be also willing to endamage us or others . secondly , when we repine at another mans felicity , because we have not what he hath , nor abound with the like abundance and riches , and this the philosopher cales zelus , and the first may be in some kinde held laudable , if we emulate a man for his vertues and goodnesse seeking by imitating to exceed them , but if it be for temporall goods it may be brought within the compasse of sin . the third is , when we maligne another man , because he injoyes these temporall blessings which he doth not deserve , and such vexation , because it is concerning riches and honour , which happen both to the worthy and unworthy alike , by the philosopher it is called nemesis , which though aristotle approves , yet our christian religion will not allow . the fourth is , when we are sad and troubled at our neighbours increase in wealth and substance , because he exceedeth us , and we are not so rich nor so well possessed as he ; and this is plain envy in her own naturall and absolute colours , and is alwayes evill , and is a mortiferous sin , because we grieve at that at which we ought to rejoyce ; namely , the prosperity of our neighbour , and this the schoolmen distinguish into three branches , mortall , veniall , capitall . that is called mortall , when it is hatched and premeditated , nay prosecuted by the consent of reason , because it directly opposeth the charity due from us to our neighbour . that which is called veniall , is an emulation bred meerly in sensuality or wantonnesse , when there was no preceding of the consent of reason : and as they are the first motions , so they are held to be idle and imperfect . the third is called capitall , because from it ariseth susurratio , that is , a muttering or murmuring behinde ones backe , striving to darken or ecclypse the reputation or good name of another in secret . next detraction , when openly we scandall or revile any man to lessen his worth , or darken his glory . then exultation , when we triumph or rejoyce in the disastre or distresse of our neighbour . next affliction , when we are grieved and discontented at his prosperity . and lastly , od●um , or hate , by which we are not onely sadded and molested at his happinesse , but withall we insidiate his estate , or malevolently desire his ruine . frequent are the texts in the holy scripture , against this sin of envy , and sundry examples to shew it hath been even from the beginning , and so continued through all succeeding ages : it was betwixt the two first brothers , for we reade genesis 4. 5. because god accepted abels offering , and despised that of cain , he was exceeding wroth , and his countenance fell down : ( among strangers ) because isaac had flockes of sheep and heards of cattell , and a mighty houshold , therefore the philistims had envie at him , insomuch that they stopped and filled up with earth all the wells which his fathers servants digged in his father abrahams time , &c. betwixt sisters , when raechel saw that she bare iaacob no children , she envyed her sister , and said unto her husband , give me children or i die . in iosephs brethren , who when they saw that their father iacob loved him more then them , they hated him , and could not speake peaceably unto him ; and when he dreamed a dreame and told it his brethren , the text saith , they hated him the more : against which you shall reade , levit. 19. 17. thou shalt not hate thy brother in thine heart , but thou shalt plainly rebuke thy neighbour , and suffer him not to sinne . thou shalt not avenge , nor be mindfull of wrong against the children of thy people , but shalt love thy neighbour as thy selfe : i am the lord. we finde in the twelfth of numbers , that when aaron and miriam murmured against moses , because he had married a woman of ethiopia , the lord was therefore angry with them , and immediately miriam was strook with a leprosie white as snow . saul envyed david , because the virgines in their songs and dances , gave to him but the honour of killing thousands , and to david ten thousands . in eliab the brother of david , who when he spake unto the men that stood with him , and said , what shall be done to him that killeth this philistime , ( meaning goliah ) and taketh away the shame from israel , &c. eliab this hearing was very angry with david , and said , why camest thou downe hither ? and with whom whom hast thou left those few sheepe in the wildernesse ? i know the pride and the malice of thine heart , that thou art come downe to see the battaile : in sanballat and tobias , who envyed and hindered the building of the temple , as you may reade in nehemiah . in the princes and officers of darius , dan. 6. 4. who sought an occasion against him concerning the kingdome , but they could finde no fault ; for he was so faithfull , that no blame could bee found in him . come to the new testament , or gospell : in the pharisees , mat 9. 11. who said to the disciples of jesus , why eateth your master with publicans and sinners ? again , luke 19. 39. then some of the pharisees said unto him , master , rebuke thy disciples . in the disciples of iohn , mat. 9. 14. then came the disciples of iohn to him , saying , why doe we and the pharisees fast often , but thy disciples fast not ? in the chiefe priests and scribes , matth. 21. 15. who when they saw the marvels that hee did , and the children crying in the temple , hosanna to the sonne of david , they disdained . in the jewes ; who when they were gathered together , and pilat said unto them , whether will you that i let loose unto you , barabbas , or iesus which is called christ ? they said barabbas . in the brother of the prodigall , luke 15. 25. now the elder brother was in the field , and when hee came neare unto the house and heard musicke and dancing , he called to one of his servants and asked what these things meant ? and hee said unto him , thy brother is come , and thy father hath killed the fat calfe , because he hath received him safe and sound : then hee was angry and would not goe in ; therefore came his father out and intreated him , &c. in the high priests and pharisees , iohn 11. 47. who gathered a counsell and said , what shall we doe , for this man doth many miracles ? if we let him thus alone , all men will beleeve in him , and the romans will come and take away both our place and the nation . then caiphas the high priest stood up and said , ye perceive nothing at all ; nor doe you consider that it is expedient for us that one man die for the people , and the rest perish not . in the rulers , elders , and scribes , acts 5. 17. then the chiefe priest rose up , and all that were with him ( which was the sect of the sadduces ) and were full of indignation , and laid hands on the apostles , and put them in the common prison , &c. and thus you see how envy hath beene in all ages : and most fitting it is that i first shew you the nature and condition of the sinne , before i come to the judgements inflicted upon it . this envy shooteth at others , and woundeth her selfe : lyons are knowne by their clawes , ravens by their feathers , cocks by their spu●res , and envious men by their manners ; who ( like syrian dogges ) barke at the starres , and spurne at what they cannot reach ; and is like lightning , which in the duskiest myst , or darkest fogge , will plainliest appeare . envy is the daughter of pride , the mother of slaughter and strage , the innovator of sedition , and the perpetuall tormentor of vertue : she is moreover the slime and impostume of the soule , a daily corrasive to him in whom she abideth ; a venome , a poyson , a mercury or quicksilver , which consumeth the flesh , and dryes up the bones : and of vices it is said , envy to be the most generall , pride the greatest , and lust the foulest . the envyed man doth many times forget , but the envious man doth never spare to prosecute ; and as griefe or paine is a disease of the body , so malice is the malady of the soule . it is a meere slave to its owne affections , and is found alwayes to waite at vertues elbow . alanus de plancta naturae with great elegancy saith thus : to the envious man anothers prosperity is his adversity , their adversity his prosperity : at their mirth they are sad , and in their sorrow they rejoyce : they imagine their owne riches to subsist in other mens poverty , and their poverty to be in other mens riches . the serenity of their neighbours fame they endeavour either by detraction to eclipse , or by silence to conceale . inglorious envy striveth to deface the glory of wisedome ; then which , no monster more monstrous , no dammage more dammageous , no torment more torturous , no sinne more contagious ; of blindnesse it is the abysse , the spurre to contention , the sting of corruption , the motions whereof are adversaries to humane tranquillity , of mundane temptations the instigators and inciters ; of a labouring minde the vigilant enemies , and of common peace and amity the combustuous disturbers . we reade proverb . 17. a seditious person seeketh onely evill , and a cruell messenger shall be sent against him . he that rewardeth evill for good , evill shall not depart from his house . the froward heart findeth no good , and he that hath a naughty tongue falleth into evill . and prov. 28. a man with a wicked or envious eye hasteth to riches , and knoweth not that poverty shall come upon him wisdom . 1. 9. inquisition shall be made for the thoughts of the ungodly , and the sound of the words shall come unto god for the correction of his iniquities : therefore beware of murmuring which profiteth nothing , and refraine thy tongue from slander ; for there is no word so secret that shall goe for nought , and the mouth that speaketh lyes slayeth the soule . it is the counsell of the wise man : eate not the bread of him that is envious , or hath an evill eye , neither desire his d 〈…〉 meates ; for ( as though he thought it in his heart ) bee will say , eate and drinke , but his heart is not with thee : thou sh 〈…〉 t vomit the ●arsel● that thou hast 〈◊〉 , and thou shalt lose thy sweet words , &c. the booke of wisdome 〈◊〉 us that through envy of the devill came death into the world , and they that hold of his side prove it : therefore let us be advised by saint peter , who in the second chapter of his first epistle saith , wherefore laying aside all malitiousnesse , and all guile , and dissimulation , and envy ; and evill speaking as new borne babes , desire that sincere milke of the word , that yee may grow thereby &c. but from the discovery of the foulenesse of the sinne , i come now to shew what severall judgements have beene inflicted upon it . and first to search forraine histories before we come to fearefull and tragicall examples , moderne and domestick of our owne , ( that the one may the better illustrate and set off the other . i begin with that incestuous brood of thebes , the two brothers eteocles and polynices , whose father oedipus , ignorant of his owne naturall parents , and having first most unfortunately slaine his owne father , and after retyring himselfe to thebes , by the solution of sphinxes riddle , married with his owne mother iocasta ( neither of them knowing their proximity in bloud ) and by that match swayed the kingdome : together with those two before-named sonnes , and two daughters , antigone and ismene , which he had by her . but at length having knowledge of that incestuous match made with his mother , he in griefe thereof with his nayles pulled out his owne eyes , and she in despaire strangled her selfe : after which the kingdome falling to the two brothers ; they first agreed to raigne monethly , and then yearely by turnes ; but soone after there grew such malitious envy betwixt them , that whatsoever the one did in his regency , the other when the power came into his hands , utterly abrogated and disanull'd , making new lawes , to the former quite contrary ; which also lasted but a moneth : for then the succeeder paid the resigner in his owne coyne . upon this grew faction , and divers partisans on either side ; some favouring the one , and some affecting the other ; in the end from threatnings and braves , it came to battaile and blowes ; in which the two brothers encountering hand to hand , in a single duell they interchangably slew one another ; whose envy in life was so irreconcilable and invererate , that it appeared after their deaths : for their two bodies being brought to be burnt in one funerall pile , the very flame was seene to divide it selfe , and burne in two parts , suting to their opposite soules and contrary conditions . another example of gods judgements against envy , greece affordeth us . perseus the sonne of philip , king of macedon : ( but not that philip who was father to alexander the great ) hee had an elder brother whose name was demetrius , a man of most approved honesty , and imitable condition ; whose knowne vertues his younger brother , of a malevolent and cumbred spirit much envying , framed a most scandalous and detracting inditement against him ; pretending that he had privately insidiated his fathers life and kingdom , and sold them both unto his enemies the romans ; of which by suborned witnesses , he had made such proofe , ( and bribing to that purpose ) prevailed so farre , that he was convented , convicted , and condemned , and most innocently suffered the rigout of the law , by having his head strooke off : but the king having had notice of these barbarous and injust proceedings , surprised with excesse of griefe , died not long after ; and this malicious fratricide succeeded in the kingdome : who now having all things answerable to his own desires , thinking macedonia too narrow a limit for his unbounded ambition ; he in great presumption not onely opposed , but invaded the roman empire , whose envy and detraction against his brother god thus punished : he drew him with all his puissant army neare unto the river of danubius ; where being encountred by the roman consul aemilius , he and his whole hoast were cut to pieces , and utterly ruined ; insomuch , that the power of the macedonians being utterly confounded , it became after subject and tributary to the roman empire : and thus his defamatory destruction conspired against another , fell upon his owne head ; and is still registred to his perpetuall shame and inflamy . it is reported of the roman emperour caligula , who was a man of infinite vices , that he never spared man in his rage , not woman in his lust , to whom sisters and strangers were alike ; he was so infected with this vice of envy , that in contempt of the most noble families in rome , from the torquati hee tooke the honour of wearing golden chains ; from the cin●innats , ( so called for their crisped and curled looks ) he tooke their haire , and caused them to be shorne to the skull ; and so of others : besides , from 〈◊〉 pompe●●s he caused the denomination of great to be taken away ; and aesius proculeus a very beautifull young man , because hee was for feature and favour preferred before him , he caused to be murdered : for which and other like vices hee was deposed from the imperiall purple , and put to a most base , wretched , and ignoble death . antoninus and geta were the two sonnes of the emperour severus , betwixt whom he divided the empire after his death . to antoninus was all europe allotted , and whole asia was the possession and patrimony of geta. bizantium kept a great garrison of souldiers for antoninus , and caloedon a citie of bythinia was the place of strength , to which geta trusted ; besides , the two great cities of antioch and alexandria were the royall and kingly feats for geta , and mauritania and numidia for antoninus ; who was of a dangerous and divelish nature ; but geta of a very curteous and affable temperature : for which he was the more envyed by the elder , and his attrocities and inhumanities as much disaffected by the younger . by which mutuall enmity those glorious victories which sever●s atchieved , and after by concord and peace enjoyed , to the great advancement of the empire ; were now almost wholly ruined . the empresse their mother fore-seeing some great and eminent disaster , gave them often very matron and pious admonitions , exhorting them to unity and concord ; but her indulgent and wholesome counsell nothing prevailed with them , for daily their discord , hatred , and bloudy practises increased , and the one was so jealous of the other , that they durst not eate nor drinke together for feare of poyson . in this mutuall feare they continued , till at the length antoninus grew so sicke of his brothers generall love and welfare , that his ambition is now to be the sole possessour of the whole empire ; and therefore in the dead of night , with other of his assasinates , he violently broke open his brothers chamber , and basely murdered him , even in the sight and presence of their mother ; not thinking hee was throughly dead , till he had cut the head from the body : this done , he excused the fact to the souldiers , and with large donatives so insinuated into their favours , that never was found who so much as repined at what was done ; nor was he sooner well seated in the throne imperiall , but he caused all the friends , well-wishers , and acquaintance of geta to be most cruelly put to death , sparing neither degree , age , nor sex , so that not one remained alive in the common-weale of rome : most of the rich senatours he caused to be slaine , and their forfeited wealth he distributed amongst his souldiers , who supported him in all his villanies ; he slew his owne wife the daughter of plantianus , and the sonne of pertinax : and such was his hatred to geta being dead , that he destroyed all the praefects , proconsuls , governours , and officers throughout asia , who had by him beene promoted to honour . but after all his rapes , incests , and ryots , murders and massacres , as possest with all the horrid and abhominable vices that have any name : as his life was detestable , so was his death remarkable ; being in the midst of his sinnes , without any repertance was most wretchedly slaine by his souldiers , at the instigation of macrinus after emperour . supplantation is one of the branches of envy , concerning which i have read an history to this purpose . a roman emperour in those dayes , before any christianity was professed amongst them , living in peace and tranquillity , and no sedition or insurrection being made in any of his dominions , so that the practise of armes was quite left off , and almost forgot : this emperour had a noble prince to his sonne , naturally inclined to prowesse and manhood , and wholly addicted to martiall exercises . but finding no imployment at home , he had a great desire to know what mil●tary exercises were abroad : wherefore making choyce of one gentleman to be his friend and companion , whom hee valued as a second selfe , furnisht with gold and treasure sufficient , unknowne to any , betooke themselves to sea ; and after much perillous navigation they landed in persia , at such time as the soldan had warres with the caliph of aegypt . the prince with his companion ( concealing his birth and countrey ) put himselfe under the soldans service , in which he so bravely demeaned himselfe , that he grew remarkable through the army , and none in all the hoast was able to compare with him in daring or doing , he so farre transcended them all : insomuch , that by his valour the soldan had many brave victories ; and having but one onely daughter , a lady of incomparable beauty , he had a secret purpose to take an advantage to bestow her upon him , with all the royalties of scepter , sword , crowne , and dominion after his decease . in processe it so happened , that in a dreadfull battaile fought betwixt the persians and aegyptians , the soldan was mortally wounded in the eye with an arrow ; yet his body he yet living , was safely brought to his tent by this roman prince , who before his death drew out a ring of great value , and gave it unto him , saying , my onely daughter upon my paternall benediction hath vowed and sworne , that whosoever shall deliver this ring from me to her , shee will without any scruple or evasion , accept him for her husband : and this i freely bestow on thee , and with these last words he expired . whose funerall being performed , and by his death the warres ended , the prince with this ring retires himselfe with his companion towards grand kayre , and by the way revealed unto his friend all that had past betwixt him and the soldan , concerning the princesse , and withall shewed him the ring ; who most perfidiously watching his opportunity in the night , whilest the prince was fast sleeping , he stole away the ring : and poasting to the court , presented it to the lady , who accepting both of it and him , the false imposter had her to wife , and was crowned king of persia. for which affront , not able to right himselfe , his great spirit was so afflicted , that he grew into a dangerous and deadly feaver ; yet before his death he writ a letter , and sent it to his father and the senate , in which he discovered the whole passage of the businesse as is before related , and then died : who by embassadours informing the queene and the state of persia , the truth of all which was confirmed by the dying princes letter . the impostor at length confessed all , but because he had been their king , the state would not put him to death or torture , but delivered him to the roman embassadors to dispose of him at their pleasure : who carrying him to rome with the body of the dead prince , he was doomed to be shut alive into the princes sepulchre , where the trayterous wretch most miserably finished his dayes . a second to the like purpose wee reade in the history of the popes : which tells us that pope nicholas being dead , one celestine , a man of a sincere and innocuous life and conversation , was by a common suffrage advanced to the papacie , who bore himselfe with all humility and piety ; whose godly life one of the proud cardinals envying , and ayming to supplant him , hee preferred a young kinsman of his to waite in his chamber ; who growing in favour with his holinesse , the cardinall gave him a long trunke of brasse , through which hee whispered in the popes eare divers times when he was slumbering , that it was gods will , and for his soules safety , to resigne the father-hood over to some others , and himselfe to lead a private religious life ; which being often done , took in him such impression , as in a publike consistory he told them what revelation he had from heaven : humbly desiring , that with their good love and leave he might resigne his great charge , and betake himselfe to a private and monastick life ; which motion this cardinall seconded , and by bribery and gifts ( having many friends ) and partisans on his side , by his voluntary resignement was elected pope in his steed by the name of boniface . who now attaining to the height of his wishes , and being feised of the tripple diadem , was not ashamed openly to boast how fraudulently hee came to that high ecclesiasticall honour , growing therewith more proud , haughty , and insolent , insomuch , that he pick● a quarrell with lewis king of france ; and would have forced his personall appearance to acknowledge him for his supreame father and master ; which because the king denyed , he excommunicated his clergy , and interdicted his realme , curfing him and his subjects with bell , booke , and candle : but at length the king , troubled and tyred with his so many contumacies , sent a knight called sir guillam de langaret with a troope of souldiers , who so well awaited their opportunity , that as the pope was riding from avignon to one of his castles in provence called poursorge , he surprised him , and brought him prisoner into france , then put him into a strong tower , where for want of food he was forced to eate the flesh from his armes , and so died● of whom the story gives this character , that he estred into the papacie like a fox , that he ruled like a lyon , and in the end died like a dogge . nero caesar who had all the seaven deadly sinnes predominant in him , even in his minority and first comming to the empire , was in a high measure worthily as●●●st and branded with this horrid and abhominable vice of envy ; who when cesar germanicus , a prince of great hope and expectation , on whom all the eyes of rome were fixt , was made competitor with him in the empite , 〈◊〉 ●ligning his greatnesse and goodnesse though his neare kinsman : he with his owne hands tempered a strong and mo●●●serous poyson , and most 〈…〉 ously inviting him to a feast , in the height of all their 〈◊〉 and 〈◊〉 , he caused that deadly draught to be minist●ed unto him : which he had no sooner tasted , but immediately he sunke from his seat , and fell downe dead at the table ; at which all the guests being startled and amazed ; nero the master of the feast put it off with this sleight saying onely , remove the body into some withdrawing roome , and let it be buried according to the custome of romans : but how god revenged this and other his inhumanities , you may reade in his wretched and unlamented death , in the former tractate expressed . macrinus who had murdered antoninus the brother of geta , attaining to the empire , when he had raigned one yeare , his head was cut off in calcedon a citie of bythinia , with his sonne diadumenus , whom in his life-time he had made competitor with him in the empire . bassianus , otherwise called heliogabalus , the sonne of semiamira , succeeded in the empire ; he was first a priest of the sunne , and after by meanes of his grandmother mesa ( a rich and potent woman ) was made emperour ; who though a young man of an extraordinary aspect and feature , able to attract the loves and affections of all men , yet was he inwardly infected with the contagion of all the vices that could be named : insomuch , that in all his actions he rather appeared a monster then a man , so that hee grew not onely despised , but hatefull to the people . which the wise lady mesa seeing , and fearing his fall , and in his , her owne ruine ; as farre as she could she excused his grossest crimes , laying the fault upon the tendernesse of his youth ; and wrought so , that by his consent alexianus who was the sonne of mammea , her daughter was admitted companion with him in the empire , which alexianus after called alexander severus , was a wise and prudent prince , whose vertue had gained him the generall love of the senate and people ; for which heliogabalus so envied him ( for vice and vertue are still in opposition ) that he made many attempts to poyson him , which by the care of mesa and mammea , were prevented . but how was this envy punished ? the people seised upon heliogabalus , with his mother semiamira , and dragging their bodies through the chiefe streets of rome , having after torne them piece-meale ; would not affoord them the honour of buriall , but cast their quarters into the common jakes , that stood upon the river tiber. neither have women beene free from this rankorous sinne of envy , as appeareth by the story following ; and shall be made more apparant hereafter . this prince alexander severus afore-named , all the time that his grandmother mesa lived , who suffered none but grave and wise men to be about him ; ( insomuch that no emperour before or after him could be said to exceed him in all these attributes that belong to an imperiall monarch ) was both beloved and feared : but she being dead , his mother mammea grew to that height of pride , covetousnesse , and envy , that his indulgent sufferance of her ambition was a great , and the sole blemish of his government , who comming to maturity , and the empire now setled in his owne hands , he tooke to wife a daughter of one of the most noblest senators of rome , which was also by his mothers consent : but when this lady came to take upon her the state of an empresse , mammea , who challenged that title solely to her selfe , malitiously envying her estate ; wrought so , that first the father of the new empresse was put to death : and so terrible was her commandement , and her majestie so much dreaded , that she banished both from the court and the bed of the emperour the innocent empresse , unto the uttermost coasts of africa . thus was alexander out of a milde and gentle nature , swayed and over-ruled by his mother , which was the occasion of both their ruines : for maximi●us a thracian , borne of base parentage , his father being a shepheard , and preferred by alexander to eminent place in the warres ; taking the advantage of the murmuring of the people and souldiers , and the covetousnesse and envy of the mother , most treacherously conspired against his lord and master , the same barbarously and cruelly flew them both , and by their death aspired unto the imperiall purple . the french chronicles speake of one prince cranne , the sonne of clotharius , who having raigned forty five yeares at soissons , now called the belgick gant , upon the decease of his elder brother childebert , who died without issue male , was proclaimed the seventh king of france . this cranne ( on whom that may be truly construed of the poet , filius ante diem patrios inquirit in annos , ) was sicke of his fathers life , envying and grieving that he kept him so long from the crowne : but wanting meanes to make him away privately by poyson , or the like , because his servants about him were faithfull , and not to be corrupted ; he therefore opposed him by publike hostility , incensing his unkle childebert against him , who supported him in all his insolencies against his father . but childebert being dead , and he now wanting his great support , was forc't to mediate his peace with his father , who upon his submission tooke him to grace , and gave him his free pardon : but his former heart burning envy still boyling in his breast , he fell into a second rebellion ; yet finding the successe of his bad attempts to grow still worse and worse , as his last refuge , hee fled to the prince or duke of the brittons , ( whom some call conobee , others canubo , ) who undertooke to secure him from the pursute of his father : whereupon clotharius with his army invaded that countrey , and joyned battaile with the prince and his sonne , in which the brittons lost the day ; their army was routed , the prince slaine and cranne taken prisoner , of whom his father having seised , hee caused him to be shut up in an house , and with his wife and children to be burnt to death ; a just judgement from heaven , but a cruell sentence from a father ; who that very day twelve-moneth after died , being the one and fiftyeth yeare of his raigne . i come now to our moderne histories . ferrex and porrex joyntly succeeded their father gorboduc in the governement of this land of brittaine , in the yeare of the world foure thousand seaven hundred and eleven ; and continued in love and amity for a season : but in the end , envy the mother of all misorder and mischiefe so farre prevailed with them , that the one began to maligne the others estate ; insomuch , that they both studied and devised to supplant each other , thereby to gaine the entire supremacy , which first brake out in porrex , who gathering an army unknowne to his brother , thought suddenly to surprise and kill him : of which he having notice , and yet not able for the present to provide for opposition , he was forced to fly into france ; where craving ayde , he was supplyed with a sufficient hoast of galls : with which , landing in england , he gave his brother porrex battaile , defeated his army , and slew him in the field : ferrex proud of his victory retyred himself to his tent , whither his mother midan came by night , with some of her women ; and being freely admitted to the place where he lay sleeping , she with the rest most cruelly murdered him , and after cut his body into small pieces , causing them to be scattered in the field : and in these two brothers ended the line of brute . thus you see a most dreadfull judgement against envy , as well in the vanquisht as the victor ; but the greatest in the last : to be so cruelly murdered , rather by a monster then a mother . morindus was the bastard sonne of flavius king of brittaine , by his concubine fanguestela ; and was inaugurated in the yeare of the world one thousand eight hundred fourescore and ten , and made governour of the land : the chronicle reports him to have beene of a comely and beautifull personage , of liberall gifts , having an active body , and a most daring spirit , and strength withall above any peere or subject in the land ; but as a grievous staine and blemish to all these good parts and endowments , hee was of an envious condition , and cruell disposition , for he grew jealous of all such as either were great in wealth , or gracious in the court for any noble vertue : for the first , hee had a way to confiscate their estate ; and the latter he so suppressed , that they never came into favour , or grew to preferment : being further so subject to wrath , that whosoever crost or vexed him , he would suddenly slay with his owne hands . afterward his land being invaded by a prince of mauritania , he met him in battaile , and chased him to the sea , taking many prisoners : whom , to satisfie this cruelty and tyranny , he caused to be put to death in his presence and sight , with severall sorts of torments ; by heading , killing , hanging , burning , drowning , and other kindes of execution : but at the length ( as testifieth guido de columna and others ) this morindus whom our english chronicles call morwith , walking by the sea side , and spying a dreadfull monster upon the shore , he out of his bold and kingly prowesse , assaying to kill the beast , after a long fight was devoured and swallowed by the monster , when he had eight yeares governed the land ; which was a most strange and remarkable judgement . envy and dissension was the first bondaging of this our free and noble nation , in becomming tributary to the romans : king lud of famous memory being dead , during the minority of his two sonnes , androgeus and tenantius ; cassibelan the brother to lud was made king in the yeare of the world , five thousand one hundred forty two , who was a prince , noble , bountifull , just , and valorous : when the young princes came to yeares of discretion , hee gave to androgeus the elder the citie of london , with the earledome of kent ; and to tenantius the younger , the dukedome of cornewall . in this season iulius caesar being in the warres of france , and beholding the white cliffes and rocks by dover , demanded of the gauls whether it were inhabited or no ? or by whom ? being satisfied of his demand , hee first exhorted the brittaines by writing , to pay tribute to the romans : to whom cassibelan returned a short and sharpe answer ; with which caesar much incensed , makes ready his navy and people : but when they should have landed , they found long and sharpe stakes pitcht by the brittons , which put them to great trouble and danger ; yet at length gaining the shore , cassibelan with a strong army of brittans gave them battaile , and beat them to their shippes . notwithstanding , caesar soone after made a second invasion , with a greater power , and had the like brave repulse , to his great dishonour . for which double victory cassibelan having first given great thankes to the gods , assembled his lords and peeres to feast them ; and held sundry triumphs and sports : amongst which , two young knights , one nephew to the king , called herilda ; and the other euelinus , allyed to androgeus ; made a challenge for wrastling : in the performing of which exercise they grew to words , and from words to blowes , so that parties were made , and in this tumult herilda was slaine ; whose death the king tooke heinously , and sent to his nephew androgeus , that euelinus might be delivered up , to know how he could acquit himselfe of the murder ; which androgeus denying , the king gave him to understand , that it was in his power to chastise his presumption ; which the other fearing , sent to iulius caesar , not onely letters , but thirty hostages , ( to assure him of his fidelity ) that if hee would make a third attempt for brittaine , he would ayde him with a puissant army : of which caesar gladly accepting , with a strong hoast landed , and encamped himselfe neare unto canterbury ; of which when cassibelan had notice , he marched towards him , and betwixt them was fought a strong and bloudy battaile , where many were slaine on either side , and the day likely to incline to the brittons , when on the sudden androgeus came in with fresh forces , by which the wearied souldiers were compelled to forsake the field , and gave place to the romans , who slew them without mercy ; so that cassibelan , with those few that were left , retired himselfe to places of safety . whose valour caesar admiring , would not prosecute his victory any further for the present , but offered him peace , conditionally that he should pay a yearely tribute of three thousand pounds to the romans ; which conditions cassibelan accepted , and still continued king ; and androgeus who had so basely betrayed his countrey , not daring to trust his owne nation , whom in so high a nature he had injured , abandoned the realme , and went with caesar. now if any shall aske me where were gods dreadfull judgements in all this ? i answer , what greater , then for a free nation to lose their immunities , and become tributary and vassals to strangers ; from which they were not freed many hundred yeares after . long after this constantine was made king , and left three sonnes behinde him : constantine the eldest ( because he was of a very milde and gentle temper , and no way addicted to any martiall exercise ) hee put into a religious house , called saint swithens abbey , and made him a monke : his two other sonnes were aurelius ambrosius , and vter , sirnamed pendragon . but constantine the father being trayterously murdered , one vortiger , who then was the most potent peere in the land ; tooke constantine the eldest sonne out of the monastery , and made him king onely in name , for he himselfe swayed the government of the kingdome , with all the power that belonged to a crowne and scepter . yet not with that contented , he envied the state of the innocent king ; and though he had all the power , yet he could not content himselfe without the title ; and therefore placed a guard of an hundred picts and scots about the kings person , and having ingrossed into his hands the greatest part of the kings treasury , hee was so bountifull to those strangers , that they feared not to say openly that be better deserved to be king then constantine ; and waiting their best advantageous opportunity , murdered him : whose head being presented to vortiger , then at london , he made much seeming sorrow for his death ; and to acquit himselfe of the act , caused all those hundred knights to be beheaded : by which the people holding him innocent , crowned him king , when the other had raigned about five yeares : and this his coronation caused those that had the keeping of the two younger brothers , aurelius and vter , to flie with them into little brittain , where they remained long after : but as a just reward of this trayterous supplantation , hee was never after in any peace or quietnesse , his land being alwayes in combustion and trouble ; his peeres suspecting him of the death of the king , made insurrection against him ; insomuch that he was forced to sollicite aide of the saxons : who though they helped him for the present ; after , of his friends they grew to be his enemies , and were too mighty for him : so that when he had raigned in great molestation and trouble sixteen years , the brittaines deprived him of all kingly dignity , and crowned his eldest sonne vor●imerus in his stead . who when he had in many battailes overcome the saxons , and had almost quite expulsed them the land , he was poysoned by his stepmother r●waine , when he had gloriously and victoriously seaven yeares governed the land , and his father vortimer was againe made king , who was after twice taking prisoner by hengest king of the saxons , and his peeres and nobles cruelly butchered in his presence . at length the two younger brothers of constantine invaded the land , being aided by the distressed brittains , and pursued him into wales , where hee and divers of his complices fortified themselves in a strong castle ; which castle the two brothers with their army besieged , and after many vaine assaults , ( it being valiantly defended ) with wilde-fire they burned and consumed the fort , together with vortiger , and all his souldiers and servants . worthy it is to observe by how many severall kinde of judgements this sinne of envy hath beene punisht , as in the former examples is made apparant : namely , by the single sword , by battaile , by poysoning , strangling , heading , torturing , by murdering and cutting to pieces , by being swallowed up of monsters ; the living to be buried with the dead , by famishing in prison , by being torne piece-meale , and the bleeding limbes cast into common privies : some burnt with ordinary fire , others with wilde-fire ; the brother murdering the brother , and the mother the sonne ; the bondage and vassalling of nations , &c. which sinne , though for the commonnesse and familiarity it hath amongst us , is scarce minded , or thought upon ; ( because many who are envious may so hide it , that they may appeare honest withall ; ) yet is this hypocrisie no excuse , for you see how hatefull it is in the eyes of the creator , by so many visible punishments thereof . but i proceed . after many dreadfull battailes fought ( and not without great effusion of bloud ) betwixt edmund , sirnamed for his strength and valour iron-side , the sonne of ethelstane , and canutus the sonne of swanus , during this warre betwixt those martiall princes , to the great desolation of the realme , and mortality of the people ; it was agreed betwixt the two generals to conclude the difference in a single duell : the place where this should be performed was in an i le called olney , neare unto glocester , incompast with the water of the severne : in which place at the day appointed both the champions met , without any company or assistance ; and both the hoasts stood as spectators without the isle , there awaiting the fortune of the battaile : where the princes first proved one another with sharpe speares , and they being broken , with keene cutting swords ; where after a long fierce combate , both being almost tyred , by giving and receiving of hard and ponderous blowes , at length ( the first motion comming from canutus ) they began to parle ; and lastly to accord , friendly kissing and embracing each other : and soone after , by the advise of both their counsels , they made an equall partition of the land betwixt them ; and during their naturall lives lived together , and loved as brothers . but there was one e●ri●us duke of mercia , of whom my author gives this character : a man of base and low birth , but raised by favour to wealth and honour ; subtile of wi● , but false of turning ; eloquent of speech , but perfidious both in thought and promise ; who in all his actions complyed with the danes , to the dammage of his owne countrey men ; and yet with smooth language , protestations , and false oathes , could fashion his excuse at his pleasure . this false traytor , in whose heart the serpent of envy and base conspiracy ever burned , ●t length breaking out into flame against his owne prince iron-side , ( for what cause is not knowne ) and thinking to get the grace and favour of canutus , he so awaited his opportunity , that hee most treacherously slew his king and master iron-side . which done , thinking thereby to be greatly exalted , he poasted in all haste to canutus , shewing him what he had done for his love ; and saluted him by the stile of sole king of england : which , when the prince of danes had well understood , and pondering what from his owne mouth he had confest , like a just and wise prince , he answered him after this manner ; since ed●●c●s thou hast ( for the love thou sayest thou bearest unto me ) slaine thy naturall lord and king , whom i most loved , i shall in requitall exalt thy head above all the lords ( thy fellow peeres ) of england , and forthwith commanded him to be taken , and his head to be strook off and pitcht upon a speares head , and set upon the highest gate of london : a just judgement inflicted upon envy , which hath alwayes beene the hatcher of most ab●ominable treason . unparalleld was that piece of envy in fostius , one of the sonnes of earle goodwin , and brother to harold , after king ; hee in the two and twentieth yeare of the raigne of edward the confessor , upon some discontent betwixt him and his brother harold , came with a company of ruffins and rude pellowes , and rid downe to hereford in the marches of wales , where at that time his brothers servants were very busie to make provision for the entertainment of the king , invited thither by harold : who , when he was thither come , most cruelly and inhumanely he fell upon the innocent servants , and ●lew them all ; and after , cut them into pieces and gobbets , which he put into sowce and salt , pickling and powdering their limbes ; and afterward sent messengers to the king and his brother , to give them to understand , that if they brought fresh meate along with them , hee had provided them of powdered meate , as much as they could desire . which barbarous act being bruited abroad , it made him so hatefull to all men , that his owne tenants and people , ( men of northumberland ) the province of which he was then lord , rose up in armes against him , seising all the lands and goods of which he was possest ; and chased him into flanders , with no more then one or two servants to attend him ; where he remained with his wife and children , during the kings life . but when his brother harold ( after the decease of k. edward ) had usurped the crowne , fostius envying his brothers soveraignty , having purchased to himselfe a navy of threescore small ships , sailed about the isle of wight , and the coast of kent , where hee robbed and tooke preyes , and from thence went into lindsee , where hee did much harme by fire and sword ; but was chased thence by edwin and malearus , the earles of mercia and northumberland : then he sayled into scotland , where he stayed till the summer after . and when harold harfager the sonne of canutus , king of denmarke and norway , invaded the realme , fostius took part with him against his brother harold , and in a dreadfull battaile fought neare stemisford bridge ; he with all his complices and adherents were miserably cut to pieces : a just judgement suting with his former envy , butchery , and tyranny . but leaving many histories and examples with strange inflictions imposed upon this sinne . i come to the later times , as low as to the raigne of edward the sixt : over whom , by his fathers last will , for the time of his minority , his two unkles the brothers seymors being made chiefe guardians ; it happened that the two great dukes of northumberland and suffolke , dudley and gray , much murmured and maligned that they should beare such sway in the kingdome : the one being lord protector , the other lord high admirall ; one having great power by land , the other by sea , by which their glories seemed to be much ecclipsed : and finding no way how to supplant them by their servants , they took a newer course , and practised it by their wives , to draw their ruines out of their owne bosomes ; and thus it happened . sir thomas seymor the younger brother being admirall , and having married king henries queene dowager , ( whose good fortune it was of all the rest to survive her husband ) she was suggested to contest with her sister in law , for priority in place , to which the other ( for both were privately incouraged by the two dukes ) would no way assent : the one claiming precedence as she had beene queene , the other challenging it as she was now the protectors wife . the wives set their husbands at oddes by taking their parts ; insomuch , that there grew envy and heart-burning betwixt them , so that in the third yeare of the young king , the admirall was questioned about his office ; and by the consent of his brother , condemned in parliament to have his head strooke off , the protector with his owne hand signing the warrant for his death . the one brother being thus removed , there was now the lesse difficulty to supplant the other : for in the same moneth of february in which his brother lost his head , was the protector by the lords of the counsell committed to the tower ; but about a yeare after , by intercession of the king , and his submission to the lords of the counsell , upon the sixt of february he was released and set at liberty : yet this proved but a lightning before a clap of thunder . for the two dukes , his great and potent adversaries , still prosecuted their malice ; insomuch , that not long after , calling him to a second account , when he had nobly acquitted himselfe of all treasons whatsoever , that could be alleadged against him ; he was in a tryall at guild-hall ( not having a jewry of his peeres ) convicted of felony ; and in the first yeare of the king , upon the two and twentieth day of ianuary the great duke of sommerset ( the kings unkle and lord protector ) was beheaded upon the tower hill. but this envy in the two dukes escaped not without gods heavy judgements ; for after the kings death northumberland having a large commission from the lords , signed with the great seale of england , to raise an army to suppresse the lady mary : afterward repenting thereof , sent a countermand after him , and when he thought himselfe in most security , the nobility forsaking him , and the commons abandoning him , hee with his sonnes and some few servants in cambridge were left alone ; where notwithstanding in the open market-place he proclaimed the lady mary queene ; yet in kings colledge he was arrested of high treason , and thence brought to the tower of london , and on a scaffold upon the hill , the twelfth day of august next following , lost his head . the duke of suffolke being likewise proclaimed traytor , had a servant called vnderwood , whom he had raised to a faire estate , and therefore to his trust he committed his person ; who for some moneths concealed him in an hollow tree , and morning and evening brought him his food ; with millions of oaths engaged for his truth and fidelity : but being corrupted with a small quantity of gold , and some large promises , he betrayed him , and delivered him up to the noble earle of huntington , under whose conduct the duke with a strong guard of speare-men , was conveyed through london to the tower , and the seaventh day after his surprisall he was arraigned and convicted of treason in the great hall at westminster ; and upon the twenty fourth day on the tower hill beheaded . in this relation it is worthy to be observed in those two great dukes of sommerset and northumberland , that though the whole kingdome could scarce satiate their ambitions , yet now a small piece of earth contents them : for they lie buried together before the altar in saint peters church in the tower betwixt two queenes , the wives of king henry the eight , queene anne and queene katharine , they being also both beheaded . chap. iii. gods dreadfull judgements against wrath. diverse are the divisions and branches of this sinne of wrath , which some reduce to these foure heads ; mortall , veniall , capitall , generall : it is then called mortall , when it hath a desire to punish , not to satisfie the justice of the law , but its spleene ; or when through the vehemence of anger , it divides from the love of god , and our neighbour ; or when it seekes a severe and cruell revenge for trifling delinquencies : it is called veniall , when the motion of ire doth prevent the judgement of reason , but the consent followeth not ; when we are too spleenfull and chollerick within : or when the signes of our outward indignation too manifestly appeares outwardly . that which is called capitall , ariseth either from the heart , the mouth , or the act ; that from the heart is rather cal'd indignation , when him whom we suppose to have injur'd us , we hold base and unworthy ; and upon that wee animate and incourage our revenge , or tumor ment●● , the pride and haughtinesse of the minde , by which he that is incensed , is still devising severall wayes how to be avenged , by which his fancies are molested , and his thoughts much troubled : that which ariseth from the mouth is either clamour , when by confused and inordinate speeches , without a modest restraint of the tongue , we openly expresse our spleene and envy : or blasphemy , when being vehemently incensed , we breake into words which tend to gods dishonour : or contumely , when being angry with our neighbour , we use slanderous and despightfull language against him . in act , that is called r●xa , which is rayling and scoulding : in which are understood all the nocuments and dammages , which through wrath we can possibly doe to our neighbour . of the fourth called generall , there be three species ; acuta , which is that anger which ariseth upon small or no occasion at all ; amara , or bitter , when for an injury done we keepe it long in remembrance ; and stile a fit opportunity for revenge : gravis or difficilis , when we never remit an injury , till we satisfie our rage by punishment . against all these there be texts in the holy scripture , genesis 27. 21. therefore esau hated his brother iacob , because of the blessing wherewith his father blessed him : and esau thought in his minde , the dayes of mourning will come , and then will i slay my brother iacob . prov. 22. 29. make no friendship with an angry man , neither goe with the furious man , least thou learne his wayes , and leave destruction to thy soule , 29. 22. an angry man stirreth up strife , and a furious man aboundeth in transgression . eccles. 6. 11. be not thou of an hasty spirit to be angry , for anger resteth in the bosome of fooles . matth. 5. 22. but i say unto you , whosoever is angry with his brother unadvisedly , shall be culpable of iudgement , &c. ephes. 4. 31. let all bitternesse , and anger , and wrath , crying and evill speaking , be put away from you , with all maliciousnesse . coloss. 3. 8. but now put yee away all these things , wrath , anger , malitiousnesse , cursed speaking , filthy speaking out of your mouthes . tim. 1. 2. 8. i will therefore that the men pray everywhere , lifting up pure hands without wrath or doubting . tit. 1. 7. for a bishop must be unreproveable , as gods steward ; not froward , not angry , not given to wine , no striker , not given to filthy lucre . we reade in the fourth of luke , that when jesus came to nazareth , where he had beene brought up ; and as his custome was , went into the synagogue on the sabbath day , and stood up to reade ; at which divine sermon it is said , vers. 28. then all that were in the synagogue when they heard it , were filled with wrath , and rose up and thrust him out of the city , and led him unto the edge of the hill on which their city was built , to cast him downe headlong ; but he passed through the midst of them and went his way . many other texts are to this purpose , to reprove and condemne wrath and anger ; the fruits and effects whereof are for the most part manslaughter , murder , and the like ; of which by reason of their consanguinity and alliance , i am tyed to speak something , though briefly . of homicides , these amongst others are named in the scriptures ; cain , simeon and levi , abimelech , doeg the edomite , ioab , baanah and rechab , who slew ishboseth the sonne of saul , who looking for a reward , david commanded his young men , and they slew them , and cut off their hands and feet , and hanged them up over the poole in hebron , &c. in king david himselfe , who wrote thus in his letter , put you vriah in the fore-front of the strength of the battaile , and recoile ye backe from him , that hee may be smitten and die . absalom in killing his brother ammon . athalias the servants of ioash king of iudah , who slew him in the house of millo , with infinite others ; who as they were inhumane in their practises , so were their ends miserable and abortive , even all of them who have not truely repented . but i come now to ethnick histories ; and first of them most forraigne : in handling of which , i will give you to begin with a catalogue of such as have beene most cruell . ptolomaeus pisco one of the kings of aegypt , caused his owne sonne memphites ( whom he had begot of his wife and sister cleopatra ) to be slaine , and then commanded his head , hands , and feet , to be cut off , and to be shut in a curious casket made for the purpose , and sent them unto her as a present on his birth-day ; and then after , when he perceived that by his barbarous tyranny he was growne odious unto all his subjects , that he might the better oppose the danger , hee caused a schoole ( where most of the nobilities children , with others , were doctrinated ) to be beset and round environed with swords and fire , and so suddenly assaulted them ; that some by steele , others by the flame , were all destroyed , not one of them escaping : but that which hee thought to be his refuge , proved his ruine . for the people were so much incenst with this barbarous and bloudy act , that with an unanimous consent they fell upon him , and tore him in pieces . the like ( if not greater cruelty ) was practised by a woman , one cycenis the daughter of diogerides , king of thrace , who greatly delighted to behold living men cut in the middle , and invite parents to feast with their owne murdered children , cookt and drest severall wayes ; but she was after deposed from her principality , and none of her former subjects relieving her , ( so hatefull were her inhumanities ) she was famisht to death , and died of hunger . thus artaxerxes caused her who was his wife and mother in law , ( for his marriage was incestuous ) to have her head parted from her shoulders , though nothing worthy death could be alleadged against her ; nor did his tyranny end there , for after his father had resigned the kingdome to his charge , like an unnaturall paracide , he caused him , with an hundred of his children , nephewes and kinsmen , to be cruelly murdered : nor did hee escape unpunished , for the kingdome tyred with his insolencies , and the world weary with his horrible murders , made him in his death remarkable ; for as some write , he died by the stroake of lightening . vitoldus , prince of lituania , studied divers sorts of tortures and torments for men , upon any sleight cause condemned to death , one of which , was , he would command them to be sewed in beares skinnes , and then made it his sport to behold them torne in pieces with fierce mastiffes : moreover in all his warlike expeditions , hee had alwayes a steele bow ready bent , and what souldier soever but stept out of his ranke , hee instantly strooke him dead with an arrow , glorying to himselfe that he was so good a marks-man : but after these , and infinite other cruelties , hee that delighted to see men die like beares , was himselfe in the end torne in pieces with wilde wolfes , being paid in the like ( though not in the same coyne ) which hee lent to others . suiting to which is that story of perillus , who hearing that phalaris the tyrant over the agrigentines , was much delighted in the severall wayes of tormenting men , and presuming that nothing could better comply with his cruelty , then to present him with some rare and unheard of machine to that purpose , he devised and forged by his art a brazen bull , to open on the one side , and shut againe at pleasure ; which being brought to phalaris , he demanded of him the use for which it was made ? who answered him again , he had forged it to punish offendors of high nature ; for ( saith he ) let the naked body be put in at this doore , and then an hot fire made under it , the person tormented will not utter the voyce of a man , to put a telenting commiseration upon you , but the sound will appeare like the bellowing of a bull , to make it the lesse terrible ; which phallaris hearing and grieving in his ambitions evill , that any should offer to out-doe him in his cruelty : he told the workeman that he accepted of his gift , but commanded withall that he should make proofe of his owne worke , which was instantly done ; and he most miserably tormented in his owne engine : for who more fit to taste of tortures , then they that have the inhumanity to devise them ? and they by gods justice meritedly suffer themselves what they devise for others : of which o●id speakes thus . ipse perillaeo phalaris permisit in are , edere mugitus , & bovis ore queri . the purpose this . all that the workeman by his art did gaine , he in his owne brasse bellowed out his paine . amongst these bloudy minded men let me give you a taste of some no lesse cruell women : parisatis the mother of cyrus iunior , not content with inflicting ordinary and common torments upon the bodies of men , devised with her selfe a new and unheard of way , how to put men to a lingring death , by putting wormes unto them being alive , and so to be●d evoured . and irene the empresse and wife of leo the fourth , caused her owne sonne constantinus sextus , first to be cast in prison , next to have his eyes torne out of his head , and lastly to die in a dungeon . fulvia the wife of antony , one of the triumuirat , after her husband had caused the head of marcus cicero to be cut off , he commanded it to be brought home to him , and plac't upon his table ; and when he had for a whole day glutted his revengefull eyes with the sight thereof , he sent it to his wife fulvia ; who no sooner saw it , but ( as if it had still enjoyed the sence of hearing ) rail'd upon it with many bitter and despightfull words ; and having tyred her selfe with maledictions and womanish taunts , she tooke the head into her lap , and calling for a knife , she with her owne cruell hands cut out the tongue , ( once the pride and glory of eloquence ) and with the pinnes from the tyre of her head , prickt it full of holes , as if it had still beene sensible of paine , till she had fully ●●ted her spleene and cruelty . tomyris queene of the scythians , after she had taken cyrus king of persia in battaile , when he was brought unto her presence , she first caused a great and large tombe to be filled with the bloud of his slaine subjects , and then commanded his head to be cut off and cast there in ; which done , she tauntingly said , now cyrus drinke bloud enough in thy death , which in thy life time thou hast so much thirsted after . dirce a theban woman , when she understood that her husband lyc●s was inamored of antiope the daughter of nict●●s ; in her pestilent jealousie she caused the virgine to be surprised , and being in her power , she commanded her to be first bound unto the head of a wilde bull , and then made fire to be fastened to his hornes ; by which he being the more inraged , ran madly through woods , and over rocks , untill her body was miserably torne in pieces . alike ( if not more bloudy minded ) was amos 〈…〉 the wife of 〈◊〉 , 〈◊〉 jealous of the wife of masista ; president over the ba●●rians , in his absence most cruelly butchered her ; causing first both her breasts to bee cut off , which she cast to the dogges to be eaten ; then her nose , eares , lippes , and tongue to be throwne into the fire : and all these torments she endured being yet alive . progne the daughter of pandion king of athens , having by her husband terenus king of thrace , a sweet young prince called itis , because her husband had ravished her sister philomel , and cut out her tongue because shee should not reveale the incestious act : of this having notice , she in an unworthy revenge slew her sonne , whom the king much loved ; and having cookt his limbes with sundry sawces , she set them before his father , who eate thereof : and after , because he should be sensible of what he had done , in the last course she served in his head . tullia the wife of tarquinus , sirnamed superbus , the proud , and daughter to servius , then king of the romans , when her father was by her consent slaine in the capitoll , and his body throwne in the streets ; she riding that way in her chariot , when the horses stopt their course , and the driver stood amazed , she compelled him to drive over her fathers body , with whose bloud and braines her coach-wheeles were stained : yet was shee so farre from being daunted , that she was said to rejoyce highly in the act. yet for this accident , so hatefull it shewed to all the multitude , that the very street where this was done is called vicus sceleratus , the impious or wicked street , even to this day . now if any shall taxe my promise in the title of this worke , and say , true it is , that these were very bloudy and cruell women , and their horrid acts worthy both to be condemned , and hated of all people whatsoever ; but where are the judgements , or what were the punishments inflicted upon them ? i answer : it is not to be doubted but all , or most of these , suffered by the heavy hand of god in this life , and that remarkably : howsoever , the ancient remembrancers and chronologers of those times forgot to leave the manner and particular circumstances of their ends , in that to give the world a more full satisfaction . but howsoever , of this i am assured , that no greater judgement can be imposed upon any man-slayer or murderer , than to have his , or her name , branded to all posterity . their actions , as they were prodigious , so their very memories are to be made hatefull , and abhorrid of all . caligula the roman emperour , when his grandmother antonia was dead , and her much lamented body being brought to the funerall pile , he would not so much as grace it with his presence ; but all the time of the ceremony , was sporting with his jesters and buffoons in a summer parlor : he slew his brother tiberius , and used his wives father with all contempt and contumelies : he stuprated all his sisters ; and which is worse , ( if worse might be ) hee after made them prostitutes to his ruffians and villaines . ptolomaeus the sonne of iuba , his neare kinsman , and macro and euma his coadjutors in the empire , for their good and faithfull service he caused to be put to death : he commanded a questor in rome ( because his name was given up in a conjuration ) to bee stript naked and openly scourged . many of worthy birth and condition ( for crimes devised , not proved against them ) to branded with hot irons , or otherwise marked and maimed : some he confin'd to the mending of high-wayes ; others , to labour and dig in mynes ; and others he imprisoned like bruit beasts in grates and cages : some hee caused to be sawed in pieces in the middle , and that for a small fault , or none . when he punisht the sonnes or the daughters , he usually sent for the parents to bee spectators of the torment ; and when a father upon a time would have excused himselfe by the messenger , that hee was grievously sicke and could not come ; hee sent a bed to his house , and had him brought thereon . because a comick poet used in his sceane one doubtfull versicle , which by a double construction might bee wrested to trench upon the emperours person ; he commanded him to be burnt upon the very stage on which the dramma was acted . when hee had sentenc't a roman knight to be torne by wilde beasts , because the condemned person proclaimed his innocence , he first commanded his tongue to be cut out , and then sent him presently to be devoured . having called a nobleman from exile , when after his returne he came into his presence , the emperour demanded of him , what he and the rest did all the time of their banishment ? who thinking to flatter with him , and insinuate into his favour ; made answer , we continually prayed that your brother tiberius might die , and your sacred selfe survive and raigne long over us : at which words , a sudden fansie tooke him , that all these which remained in exile , desired his death ; and therefore hee sent in all haste to have them suddenly dispatched out of their lives : besides his facinorous workes , he used words , fierce , hasty , and favouring of all inhumanity ; among others this phrase was often in his mouth , all things against all men are to me lawfull . when certaine gauls and grecians were together put to death , hee boasted openly , as of a great conquest , saying , he had conquered gallogracia . those whom he tortured by degree , still as they fainted hee would have them comforted with hot drinkes , to make them longer endure their paine ; giving alwayes a charge to the tormentors in these words , have yee a care to make them sensible that they must die . he would also often bragge of that sentence of the tragicall poet , oderunt dum metuunt ; they hate whilest they fear . he often wished that all the people of rome had but one neck , that at one blow with an axe hee might cut it asunder . hee would often grieve and complaine of those times wherein hee lived , because they were not made notorious by some great affliction and dire calamity or other , wishing the slaughter of armies , famine , pestilence , combustions in the empire , swallowing of cities by earthquakes ; and whatsoever all good men desired of the gods might not chance , but be removed from them : all these mischiefes and miseries hee wisht might be inflicted on them , not excepting the security of his owne person . being at putcoli at a solemne annuall dedication made to the sea , where a multitude of people were assembled ; he called and beckoned a great company of men , women , and children , to come to that part of the shore where he was seated ; which having done , he commanded the souldiers of his guard to precipitate them into the water ; and those who catcht hold of any thing to save themselves from drowning , they with their speares and javelins pusht from all safety , so that they all perisht together . at a publike banquet , because a servant that waited mistooke the taking away of a plate trencher , he presently delivered him to the hangman to have his hands cut off , and then the plate to be hanged about his neck , and to rest upon his bosome : then a scroule in large letters to be pasted thereon , where was inscribed his fault and cause of punishment ; and in that manner to be led as a spectacle to all the feasters . hee contracted a combat with a valiant and strong man , who stooping to his mercy , ( as was before agreed betwixt them ) he tooke the advantage , fell upon him and slew him . i am tyred with the recicall of his many tyrannies , these being but part of them , on which i have dwelt the longer , because in the subsequent examples , i purpose to be more compen●ious , and end him with his death and lasting ignomi●y , who was 〈◊〉 by a tribune comming from the theatre , his wife after him , and his daughter crushed to death against a wall . avidius cassius a barbarous and bloudy fellow , the romans called a second cateline , because he was so covetous and thirsty after bloud , for besides many publike slaughters and private murders , striving to imitate peri●●s , he invented an engine of torture never heard , or i thinke , scarce heard of before , for he caused a beame or pole ( betwixt fourscoure and an hundred foot in length ) to be fixed in the earth , to which from the top to the bottome thereof he caused the living bodies of men to be fastened , and a fire of we●●illets and 〈◊〉 〈◊〉 and straw to be put under them , till some with the flame consumed , others with the smoake suffocated , all perished to other , with which manner of torture ( borrowed from his president ) in the ten persecutions was used upon the christians ; but he escaped not a notorious judgement , dying ( as some have reported ) a strange and remarkable death , for , sitting at dinner when an extrordinary feast was served , whilest his hand was in the dish , and the meat between his fingers , one hired to that purpose , ( standing or waiting behinde him ) with his sword at one blow strook off his head ; and thus he perished without any remorse or penitence in himselfe , or any commiseration or pity from others . though i have spoken of domitius nero , and withall the judgement in his death , yet hear but megive ye a brief relation of his inimitable butcheries , and execrable murders , with actions every way as prodigious . he was the son of domitius aenobarbus and agrippina , who slew his mother . he first married octaviae , and then sabina poppaea , first commanding their husbands to be slain , and was the cause of both their deaths after , for after in his implacable fury he had killed poppaea ( being at that time big with childe ) with a spurne upon her wombe , by which she perished with her infant , because antonia the daughter of claudius ( fearing the like ) refused to marry with him , he commanded her to be put to death . he persecuted the church , and under his tyranny , saint peter and saint paul both suffered martyrdom . aulus plancius a beautifull young roman , after he had violently and against his will stuprated , he put to death 〈◊〉 crispinus his step son by the marriage of poppaea , a beardlesse youth , in rage he made to be drowned . many freed men when they came to the estate of riches he cut off by the sword . he pulled out the eyes of cassius longinus an excellent lawyer or orator , and never made known the cause of his offence . to p●li●hagus , by nation an aegyptian , who was accustomed to eat raw flesh , he gave living men to be devoured : these are but a part of his barbarous inhumanities , who not throughly sated with the blood of men , sought to exercise his hate upon rome his own city , by setting a great part of it on fire , his excuse being the deformity thereof , which incendiary he beheld from the mece●●tian tower , glorying in the flames thereof , being so far from commanding the fire to be extinguished , that he suffered not any man to enter into his own house to save any part of his goods ; and yet how mercifull was god in his judgement , to punish this tyrant with one miserable death , who had indeed deserved more than a thousand . creon a tyrant of thebes , besides many other cruelties , in which he exprest a most bestiall and unmercifull nature , denied buriall to all the dead bodies of his enemies slain in battell with others of his own subjects who had any way offended him , whom theseus after slew in a conflict , and served him with the same sauce , forbidding his dead carcase to be inhumed or sepulcred , but thrown out in the fields , for the brute beasts to feed , and the fowles of the air to prey on . anton●●● commodus one of the roman emperours , had so troubled the empire with gladiatory slaughters , that the people in contempt gave him the denomination of gladiator or fencer . he ( as lampridius witnesseth ) when he saw any man weak or unserviceable by reason of some disease in his feet , would shoot him with arrowes to death , having a strong steel bowe made for that purpose . the braines of others he used to beat out of their heads with clubs , and boasted that therein he imitated hercules , to that purpose putting on a lions skin . he was also so irriligious and such a contemner of the gods , that offerings and sacrifice at the altars he would mingle with the blood and flesh of men , and if any man shewed either a smiling or supercilious brow at what he did , ( both were alike ) him he commanded to be cast to the lions and other wilde beasts to be devoured . one of his servants being commanded to reade unto him the tyrannous raigne of caligula , with the manner of his death , as it was set down in s●etoniu● tranquillus , because it displeased him as somewhat reflecting on his person , he commanded to be cast to the lions . if any man in his own hearing or by the information of other , said he must die , he was precipitated from a rocke , or some other high place , and his body crushed to pieces : he delighted to see the bellies of fat men ript up , and how suddenly their guts and entrals would tumble to the ground . but the people after so great sufferings , now at length tired with his inhumanities , in the very height of his insolencies , when he least dreamed of any such disaster , caused him to be flain ; which though a violent death , yet in all mens judgements may appear somewhat too milde for his merit , but the great judge of all , sometime mitigates the punishments of such grand malefactours here , to make their torments more great and perdurable in the world to come . the next i present to your view is caius marius the roman , who as he was of great power and potency in rome , so his pride was boundlesse and unmeasured , but his inhumanity far exceeding them both , for after his exile , when he had again emptied the city of all those whom he suspected to have but the least finger in his confinement , by the assistance of cinna carbo and sertorius he presently fell upon the slaughters of the princes and senatours , which was so violent that the channels overflowed with the blood of the slain nobility . he took away the head from octavius the consul , and caused that of octavius a consular senator to be brought and set upon his table , taunting and deriding him even after death . casar and fimbria two of the most eminent in the city he commanded to be murdered in their own houses , breaking them violently open in the night , and killing them in their beds : the two crassi the father and the son he flew one in the sight of the other ( the more to aggravate their sorrow in their alternate indulgence . ) bebius and numitorius he commanded to be dragged through the forum by the common hangmans clutches , but catulus lactutius by swallowing fire ended his life , and escaped his greater cruelty . archarius and flamen dialis a priest , whose office was sacred and in great reverence amongst the romans , he commanded to be through pierced with swords . all which examples of tyranny he committed from the kalends of january , to the ides of the same moneth , but what heavy judgements god laid upon him , you shall next hear in the relation upon sylla . which lucius sylla made a deluge and over●●ux of blood through rome and all italy : four legions of the contrary faction of marius being surprised and imploring his mercy he commanded instantly to be cut in pieces : the prestines who had received and entertained marius junior into their city , after they had yeelded themselves unto his mercy , he put them out of the city , commanding putilius cethegus to kill them every man without the wals , and their bodies to be left in open fields without buriall , in which inhumanity perished at once five thousand men ; four thousand and 700 slain by strength of his bloody edict of proscription , he caused their names to be registred in the publike tables , lest the memory of that facinorous act might be buried in oblivion : and not sating himselfe with the strage of men , his tyranny usurped upon women , not sparing matron or virgin , but he commanded their heads ( being cut off ) to be brought unto him , that he might thereby the better glut his savage indignation , and implacable fury . marcus marius the praetor he deprived not of his life before his eyes were pulled out of his head , and after caused all the bones in his body to be broken . marcus pletori●s because being sent to kill his enemy caius marius , he was daunted at his brave aspect and honourable presence , and therefore left the fatall act unperformed , he commanded him instantly to be slain . nor did his malitious rankor and hate end in the death of marius , for commanding his body to be burnt , he sprinkled and threw his ashes into the river anien : after all which and many more his bloody executions he was strook by the hand of god with the lowsie disease , so that his living body crawled with vermin , in so much that before his death his houshold servants were almost stifled with the stench of his carcase : such or the like are the terrible judgements of god , against these proud nimrods , mighty giants and great hunters of the earth , to day in their pride and pontificalibus , glorying in their oppressions and persecutions , and to morrow worse than any carrion of beast stinking in the grave , their memories being as hatefull to the hearing , as their corrupt putrefaction to the smell . i have hitherto spoken of cruell and bloody tyrants , let me treat a little of ire or wrath it self , for they are sinonima's , since all these are but siens growing from that stocke . anger and power meeting in one breast are more violent than any thunderbolt : wrath and revenge take from man the mercy of god , destroying and quenching that grace which he hath before-time given . anger consisteth in habit and disposition , but ire and wrath indeed and effect . hasty and froward speeches beget anger , anger being kindled , begets wrath , wrath seeketh greedily after revenge , and revenge is never satisfied without blood , which blood is never shed without just vengeance from heaven , as may be made apparant by many pregnant examples . for instance , cl●tarius smothering in his breast the seeds of ranker and malice for the space of ten yeares against galterus rhothomanges , when that most holy day cald the parasceve , in which our blessed saviour suffered death for all mankind , slew him as he was at his devotion upon his knees in an holy chappell in paris , ( for so the french chronicles report ) who for that horrid act was after fearfully punished in himselfe and his issue . the like hath often happened in the temples of italy , betwixt that imbestuous faction of the guelfs and the gibbelines , who made no conscience of person or place , but in the time of divine service have pistolled one another in their pewes , as they were kneeling at their prayers , when the church hath been full of drawn swords , to the disturbing of the whole congregation , making no more reverence of the place than a slaughter-house or shambles ; upon whose but cheries god inflicted such vengeance , that the one party quite destroyed the other , till they were mutually cut off , and utterly extinguished . such is the irreligious boldnesse of some , that i heard a scotishman of note ( soon after king iames came into the land ) speak in the company of prime gentlemen after this manner , such a one killed my brother , and i could not meet him in seven yeares after , but at length espying him in the church on a sabbath-day , my fury could not contain it selfe , but even where he sate i shot him with my pistoll and slew him , and the arrant puritans ( saith he ) would have excomunicated me for nothing else but for killing him who had before killed my brother . but though men make slite of these atheisticall and sacrilegious butcheries , that god who made man after his own image , and all men of one and the selfesame earth and clay , will not let them escape his fearfull and terrible judgements . neither have the holy fathers the popes been altogether free of this sin of ire and implacability , for we reade in their own chronicles , that upon the day when the sacra cineritia were celebrated , that was upon ash-wednesday , in which is used great solemnity , when the great presbiters and cardinals according to the custome came to kneel to pope boniface , to receive the ashes , he took the ashes and vessell in which they were contained , and in great rage flung them in the face of prochetus archbishop of genoa , with whom he was at oddes , and hated him exceedingly , and changing his words of exhortation and benediction , he violently brake out into this language , remember o thou man that thou art of the faction of the gebelines , and with those gibelines thou shalt die ; for he was of that party , and enemy to the guelfs , whom the pope favoured . stephanus sextus because formosus upon his death-bed would not set his hand to his election , ( who was pope before him ) when he came to be instated in the papacy , he commanded him to be plucked out of his sepulcher , and buried in the church-yard , causing his fingers first to be cut off , and so basely dismembred him being dead , for refusing to subscribe for him being alive . with the like malevolent hatred also did sergius the third prosecute the same formosus , who again commanded his body to be taken out of the second grave , and brought it into the forum or publike rialto , when the head was cut from the body , and cast into the river tiber , and this he did to insinuate into the favour of lotharius king of france , to whom formosus living was in great opposition . divers other examples of the like malitious nature i could extract out of their annals , and those remembrancers who have writ the lives of the popes , which for brevity sake i omit , but am confident withall , that these evil presidents from the clergy ( whose light should shine to others ) have been a great encouragement to the laity to offend in the like , who for the most part paterne their actions , be they good or evill , by their teachers and instructers . mahometes otomanus the grand seignior missing but two cucumers out of his garden in his returne home , ( after solacing himselfe abroad ) he in his rage slew two of his catamites with his own hands , being young boyes of choice feature and beauty . and commodus was of that fiery indignation , that when he came into the bath to wash himselfe , and found it somewhat more hot than usuall , he commanded the bath-keeper to be thrown into the fornace , and there burnt to ashes . and quintus metellus was of such a testy and cholericke disposition , that having lived some yeares as consul , and proconsull in spain , when he heard by the decree of the senate of rome , pompeius whom he much hated was to succeed him in his command and soveraignty , his anger grew so violent that he diminished his army , and made all the magazine of grain and provision of victuall a spoil and prey to the souldiers , he caused all the bowes and arrowes in the army to be broken and knapt asunder , forbidding the horses and elephants to have their ordinary and customed food and fare , not leaving him at his arrivall any one thing of any moment wherewith he might succour or relieve either himselfe or his army . pr●merus a domesticke servant of archelaus king of macedonia , with such an intestine hatred persecuted euripides , that one night he watched him when he came late from supper with the king , and in the way let loose fierce mastiffes upon him , by which he was most miserably torne to pieces . such also was the grounded and inveterate hare of the unanimous people of rome to heliogabolus , that being dead they cast his martyred body into the common jakes of the city with his mother semile , and after flung them into the river tiber , making also an edict , that his statues before erected should be demolished , and his very name to be raced out of all the monuments of the city , willing ( if it had been possible ) quite to have extirped his memory . they likewise when the emperour michael paleologus was dead , denyed unto his body any place for buriall . marti●s sabinus much troubled and in●enced that hostilius was by the sufferage of the people preferred unto the crown and kingdom , to which he had before aspired , when he saw his malice could not vent it selfe against his competitor , not able to suppresse his implacable indignation , and not knowing any meanes to embrew his hands in the blood of his adversary , he could not contain himselfe but shed his own , and falling upon his sword desperately slew himselfe . full of cruelty , ( and savouring no humanity at all ) was that wrath and fury of septimus severus , who having overcome clodius sabinus in battail , and utterly defeated his army , himselfe being taken prisoner , he commanded that he should be transpierced with a sword and slain : but not content with this , he caused his wounded body to be stripped naked , and laid before his palace as a publike spectacle to all men , so that himselfe might take a full view thereof from the prospect of his window : yet could not all this satisfie his malitious cruelty , but further he commanded a wilde and untamed jennet to be brought forth , to trample and tread upon his face , breast , belly , and the other parts of his body , untill all his bones were bruised and broken in his skin , and he disfigured all over . nor ended his fury here , for he would not suffer his body ( thus mangled and martyred ) to be taken thence , till the stench thereof grew so noysome to the place that it could be indured no longer ; and then lastly , as a close to the rest , he gave leave that it should be cast into the river . this and the like prove the old adage to be true , homo homini lupus , one man is a wolfe to another : but i thinke such fire-hearted and pouder-brained men are worse , for no brute beast will prey upon its like , the lion will not tyrannize over the lion , the bear fall upon the bear , nor the wolfe on the wolfe , onely man who is sensible and indowed with reason , will not spare his own similitude and likenesse . i have read in solinus an approved authour , of a strange fowle or bird bodied like a gryphin , and equall to it in bignesse , onely bearing the face of a man ; this ravenous harpy ( for no more proper appellation i can bestow upon it ) above all other creatures desires to make his prey upon humane flesh , and when he hath slain any man and glutted himselfe with his dead carcase , his use is to go to drinke at the next river , in which he no sooner spies his own face , but presently a telenting and repentance commeth upon him , sorrowing to have been the death of a creature of his own aspect and countenance , which taketh in him such a sensible and deep impression , that after that time he wil never taste the least food or sustenance , punishing his unnaturall act with one the most terriblest deaths that can be invented , famine . if these roysters , cutters , and swashbucklers , those bloody minded canibals ( for they are no better in their brutish condition ) would but make this bird their embleme , and consider with themselves what sorrow and repentance with a remorse of conscience waites at the heeles of every slaughter and murder committed , they would not be so forward to give the lye , strike , stab , nor ( that which in seeming of all those fowle ones appeares to the outward view the fairest ) be so ready to send or entertain challenges , or meetings in single combats and duels , not before considering , that he who fals by the others sword in his rage , ( and therefore without charity ) there is great doubt of his salvation , and the conquerour must dearly answer for his lost soul. besides , if he escape the justice of the law , the worme of conscience shall never leave him , but continue him in perdurable torment . and now to such murders arising from wrath , their strange discovery and judgement . in the raigne of christierne the second king of denmarke , when some twelve of his prime courtiers were making merry in a parlor , and amongst them one who was post-master to the king , it happened that dissention falling amongst them , upon the suddain all the lights ( in the tumult ) were put out , and one amongst them slain with a poniard , but lights at length brought in , and the body found murdered and breathlesse , the king desired to have account for his dead subject , the nobles lay all the guilt upon this postmaster , but the king with whom he was then gracious , thought it to be done of malice , and perswaded himselfe that he was innocent of the act : they on the contrary alledge that he was the cause of that meeting , that there had been a former grudge and malice betwixt them , and moreover , that when the lights were brought in he was found next to the dead body , so that they desired the body to be laid upon a table , and every one singly to lay his hand upon the naked breast of the person murdered , with a deep protestation , that they were innocent of the act , which was done in the kings presence , and they came all by course according to the manner proposed , but in the body was found no change or alteration at all : at last came the cursor or postmaster , and first embracing his feet , and with many teares kissed them , thinking by that meanes , if it were possible , to pacific his just incensed spirit , and at length comming to lay his hand upon the breast of the dead body , a double flux of bloud issued from his wounds and nostrils , and that in great abundance ; by which finding himselfe convicted , he confessed his malitious act , and by the king was committed to the common executioner . this story the lord henricus ranzovius , vicar generall to the king of denmarke , in all his dukedomes a man illustrious in nobility and learning , relates in his responsory to the consulatory of david chitraus . another suiting to this i finde related by doctor othe melander , in his iocoserni ; who speaks of a man , who through rankor and hatred had watched his neighbour till he had found meanes by meeting him in the thickets and woods , ( a place convenient for such a mischiefe ) to lay violent hands upon him , and murder him ; and after escaped without the least suspition of the fact : but the body being after brought to the iizehohensian senate , they gave command that one of the hands should be cut off , and hanged up over the dining-table in the common jayle or prison . it happened that the malefactor being some ten yeares after committed upon some delinquency , ( of no great matter or moment ) that he was brought into the same roome , and by accident when hee sate downe to meate , plac't just under the hand , which though it had beene withered and dryed for so many yeares , bled freshly , and dropt upon his trencher ; at which all being amazed , the gaoler went straight to informe the senate , who sent to examine him , and he being convinced in conscience by that divine prodigy , soone acknowledged himselfe guilty ; for which he was committed to the charge of the executioner , and according to the custome of those countries , broken upon the wheele . in the diocesse of one of the dukedomes of saxony , commonly called gerstenauta , there lived in one village a shepheard and a rustick or husbandman , who were of that antipathy in condition , that above all measure they hated one another ; and though neighbours and friends on both sides had appointed sundry meetings , to mitigate and reconcile this inveterate malice , yet they found it unpossible to be done , and so left them to their giddy and haire-brain'd fury ; which gave them now the more scope and liberty to insidiate one another , yet neither of them durst attempt their worst of indignation , as fearing the danger of the law : yet they ceased not back-biting , slandering , railing , calumniating openly , besides private whispering and murmuring , ( insomuch as in them lay ) to take away each others reputation and good fame : and moreover , to devise and seeke out by what meanes they might dammage one another in their goods , chattels , or any other part of their estate , which grew to such unsufferable height , that neither of them able to indure their mutuall incumbrances and detriments , secretly agreed together to make an end of all in single fight ; for which they both prepared themselves against the day appointed : the husband man provides himselfe of a good forrest bill , with some other shorter weapons , as a ponyard or a dagger , to speed his enemy if they should happen to close in the encounter : the other causeth a sheephooke to be made of a strong ashen plant , in the bottome a pike of three inches long , sharpned like the point of a needle , and to skrew in and out at pleasure : the head thereof ( though fashioned like a hooke ) was of massy steele , yet made with the like skrew ; and being taken off , there was another pike of six or seaven inches long , insomuch that the smith who had the charge of forging the materials , greatly wondered for what use it was : before the day of combate came , newes was brought to the other of this dreadfull weapon , which ●ut him into a great affright , as doubting the successe of the conflict ; but though his courage failed him , yet the canker of his malice still continued , and fearing open hostility , he began to fly to stratagems , and so devilishly ordered the matter , that in the silence of the night , when the other was fast sleeping , he broke into his cottage and murdered him in his bed ; which done , providing him at home of such things as were necessary , he betooke him to his heeles , and fled into the province of hessia : the body being found , his suddaine flight might easily ( without contradiction ) confirme who was the homicide , and therefore the countrey left off farther inquiry . he now concealeth himselfe in a private house , unsuspected of any , thinking himselfe secur'd both from pursuit and punishment ; but gods judgements are nearest when malefactors ( in that heinous kinde ) thinke them to be farthest off , as shall appeare by the subsequence : for soone tyred with the closenesse of the house , ( as being still used to the fields , and liberty of the fresh aire ) he one day walking abroad , happened to come within the toyles , where the illustrious prince of hesse , philip the first of that name , was hunting the wilde boare ; and when the beast ( who was of an extraordinary magnitude ) was in the hottest of the chase , most fiercely pusued by the dogges , he ranne directly against this homicide , and goaring him with his tusks , gave him sundry mortiserous and deadly wounds , and so left him as dead in the place : presently the prince came in , and though not knowing the party , in his great commiseration commanded his body ( yet breathing ) to be borne to hirifeldia , the nearest towne , and all meanes possible to be provided for his cure : but all was in vaine , within two dayes he died . in which time he confest all the manner of his former murder to those that were his visitants ; withall affirming , that he saw not the shape of any boare , but in him the right figure of the shepheard , who with his dreadfull shoep-hooke gave him these lacerating and tormenting wounds : which misprision of his is worthy your observation , and his history is verified by the fore-named author , doctor oth● melander . you may reade in the turkish history , in the time of sir thomas glovers being there embassadour , that the same noble gentleman entertained into his family an english-man , and made him one of his domestick servants , who was not one whom he brought over out of england , but found there as a stranger and traveller ; whom at his earnest suit , ( what for charity , and what for countrey-sake ) hee admitted into his house , imploying him in sundry affaires , in all which he diligently and carefully demeaned himselfe : but it so happened , that the embassadours servants being abroad recreating themselves , a company of the rude and barbarous turkes gave them some affront ; in conclusion , from words they grew to blowes , and so unto hurliburly , in which , by the hurling of an unfortunate stone , one of the turkes being hit under the eare , died of the blow : the englishmen retire within their priviledge , and the turkes threaten to pull downe the house , and to make spoyle of all that was therein ; for bloud ( they said ) ask't bloud , and therefore they would have no satisfaction till the offender were delivered into their hands : now this servant late entertained was not in the company , nor out of his lords doores all that day : briefly , because they said they knew the man , hee was fore't to cause every servant of the house to shew themselves ; they with an unanimous voyce clamour that is he , that is he : who was the man that kept house the day of the tumult . his lord to acquit his innocence , made pretes●●tion of the same , but all to no purpose ; that was the man mark't for their vengeance , and none else they would have ; and so hurried him away to prison to be executed the next day : but the same night the lord embassadors chaplaine came to comfort him with godly instructions for his soules health , and the rather because of his knowne innocence . but to cut off circumstance , the prisoner freely confessed unto him that he had slaine a man in england , no● 〈◊〉 his owne defence , but malitiously , and fled for the murder ; where a 〈…〉 travelling div●re countries , he at length came into turkie , where he had ●o●●d to have ●etled himselfe . then penetently acknowledging how god in his just judgement had found him out in that remote place , where he thought to have 〈◊〉 orne his vengeance . the day after he was the subject of the infid●●● me●●ilesse cruelty , who hanged him at the embassadors gate . 〈◊〉 〈◊〉 anu● , and iohannes budeus report a strange discourse of a malicious servant , whom the devill had possest with his owne diabolicall inhumanity : who taking a virulent spleene from some rough usage by his master , watched his opportunity when he was absent , and shut and barricadoed all the doores about the house ; then hee broke open a chamber upon his mistresse , and when he had contemptuously and despightfully demeaned himselfe towards her , hee after bound her hand and foot , and so left her groveling upon the floore : then he tooke three young children ( the eldest not seaven years old ) and carried them up to the battlements , and when he espied his master comming home , he called to him , and in his sight first precipitated one childe , and then another , from the top to the pavement , where their bodies were miserably dasht and shattered to pieces , and hold up the other in his armes to doe the like to him ; at which the wretched father extreamely stupefied , ( for who can imagine lesse ) fell upon his knees , and humbly besought the villaine to spare the life of the third , and he would pardon him for the deaths of the former : to which the barbarous homicide replyed , that there was but one way in the world for him to redeeme his life ; the indulgent father with teares and intreaties desired to know what that way was ? who presently replyed , that he should with his knife instantly cut off his nose , for there was no other ransome for him : the passionate father who dearely tendered the safety of his childe , having now no other left , agrees to the condition , and disfigured and dishonoured his face , according to the covenant made betwixt them ; which was no sooner done , but the inhumane butcher framed a loud and scornefull laughter ; at which , whilest the other stood amazed , the childe which he still held in his armes , he ●●ung to the rest , and then most desperately cast himself after , preventing a worse death by torment : and such was the end of this arch-limbe of his father the devill , and the fruits of ire , anger , indignation , and malice . chap. iv. gods judgements against sloath. salomon saith of sloath , proverbs 19. vers. 15. sloathfulnesse causeth to fall asleepe , and a deceitfull person shall be affamished . and 28. vers. 19. he that tilleth his land shall be satisfied with bread , but hee that followeth the idle shall be filled with poverty . againe , proverb . 6. 6. goe to the pismire , o sluggard , behold her wayes , and be wise , for she having no guide , governour , nor ruler , prepareth her meate in the summer , and gathereth her food in harvest . how long wilt thou sleepe o sluggard ? when wilt thou arise out of thy sleepe ? yet a little sleepe , a little slumber , a little foulding the hands to sleepe : therefore thy poverty commeth as one that travelleth by the way , and thy necessity like an armed man. this being a sinne generally rather of omission then commission ; examples and the punishments thereof are not so frequent in the holy text ; nor other ethnick authors as those actuall and in continuall agitation , yet as farre as authentick authority will give me leave , i will strive to delineate and expresse it to the full ; that being ( howsoever sleighted and unminded ) mortiferous and deadly , and therefore subject to judgement and condemnation , it may be the more carefully abandoned and avoyded . pride , fulnesse of bread , and idlenesse , which is a neglect of that duty which belongs to god , and a cessation of that consociety and converse which is requisite amongst men , were part of those sinnes which caused god to raine down fire and brimstone upon sodome and gomorrah , whose lazinesse and sloath begot incest , adultery , and that most preposterous and abhominable sinne , since called ( from the place ) sodometry . but i desire first to annalyse and distinguish of the vice , before i proceed to further president . this fourth head of the beast of hell , called accidia or desidia , hath a bad root , and spreadeth into many evill branches ; for it keepeth from beginning well , and hindereth from ending well . it hindereth good beginnings by six sundry sinnes : the first may be called faintnesse , which is , when a mans love , which ought to be zealous and servent towards his creator and redeemer , is cold , faint , and weake , and therefore made unapt either for devotion , or prayer ; and this commonly happeneth when he is backward and averse to enterprise any good worke of piety or charity . the second may be titled tendernesse , which is the very couch and day-bed on which the devill resteth and reposeth himselfe , still prompting to the man or woman ; thou hast beene ever tenderly and indulgently brought up , not borne to trouble thy selfe with any toylesome vocation : thou art moreover of a weake constitution , not able to endure paine or labour , much lesse fasting , or any needfull chastising of thy body ; that sighing for thy sinnes were hurtfull for thine health , and weeping for thy transgressions would in time spoyle thine eye-sight , with the like malevolent suggestions ; which aptly comply with a sentence of one of the fathers , iustum est cum deo , ut moriens obliviscatur sui , qui vivus , oblitus est dei : most just it is with god , that such men should forget him in their death , who would not remember him in their lives . the third branch is idlenesse , from whence many evils arise , as witnesseth the holy text : for when the old adversary of mankinde findeth a man idle in his duty towards his maker , he then findeth him imployment in his owne wicked workes : first putting him in minde to think of evill , and then to act it ; addicting himselfe wholly to villany , ribaldry , luxury ; to neglect time and opportunity , wherein hee might doe much good , and make his way towards heaven : where on the contrary , doing much evill , hee prepares his passage to hell and eternall damnation . the fourth beares the title of dulnesse or heavinesse , when we solely incline our selves to drowsinesse and sleep ; and then are the adversary and his ministers vigilant and waking , to insidiate us in all our senses : and the lesse apt he findes us to the service of god , the more plyant and flexible hee makes us for the workes of sathan ; and such are they , who for one houres sleep will neglect comming to divine service , to heare the word of god preached , or to be present at the administration of the holy sacraments : the first is refrectory perversnesse , that is , when we lie and snort in sinne , and are sensible and apprehensive of the temptations of the world , the flesh , and the devill , yet we neither lift up our heads nor hearts to god by way of contrition , nor implore unto him devoutly by confession , nor list up our hands unto him , as promising repentance : like that obstinate and wilfull prisoner , who had rather lie rotting in a stinking and noysome dungeon , then take the paines to walke up the staires where the doores stand wide open , to gaine himselfe his franchise and liberty . the sixt may be stiled pus●llanimity ; that is , when we dare not enterprise any pious act ( after a good motion ) in a diffidence , that god will not assist us in the performance thereof ; and this is a foolish dread that some apprehend from their vaine dreames , and may be resembled to such as dare not venture to walke in such a path , because there the snaile putteth forth his hornes ; or young children , that shun their way for the hissing and gagling of geefe . these are the six impediments that hinder to begin well ; there are six other quite averse from ending well . the first is delay : for when god putteth into the heart of man to have an appetite , or purpose to doe any good worke , or to repent him of his old sinnes , and prepare himselfe to newnesse of life : then comes the old tempter and wispers in his eare ; what needes this early and too forward beginning ? thou art yet in thy prime and strength , take the benefit and pleasures of thy youth : it is yet too soone : age will come on , and then thou shalt have leisure , for when the delights of youth forsake thee , thou shalt in thy decrepit estate have little else or nothing to doe : thus dallying and dandling a wretched soule to it's eternall destruction . most true it is that god saith , at what time soever a sinner repenteth himselfe of his wickednesse , he will blot out all his offences ; but he that made that promise , hath not promis'd to give the sinner a time of repentance . after delay comes negligence , for whosoever maketh doubts and demurres to turne to god , it is no wonder if he doe it feignedly , superficially , and negligently ; and this is a vice generall and avoyded by few : for alas , how many are to be sound that use care and diligence in performing their bounden duty to god , and executing that charity in which we are obliged towards our neighbour . the third is oblivion and forgetfulnesse , and consequent it is , that whosoever is negligent , must needs be forgetfull ; and both these hinder us from a devout confession of our sins to god ; for by casting a neglect upon our transgressions and offences , they soone slip out of our thoughts ; and when we have occasion to acknowledge them , and be sorry for them , they are quite out of our remembrance , by which the soule incurres great danger of judgement . then followeth feare or dread , which is a faintnesse of the heart bred by evill custome , which makes us to grow in a distrust of gods mercy , and by that meanes to incurre the fearefull sinne of desperation : of which , not onely former ●ges , but even the times present affoord too many dreadfull examples . and then there is a lazy supini , which breeds a diminution and abatement of all devotion ; and is a disease to the soule , as a consumption to the body ; when in the stead of going on , we rather stand still , or draw backe ; and this recreance and defiling , if not taken in time , may turne to infidelity and apostasie ; sinnes of that attrocity and diabolicall nature , scarce amongst christians to be named . sixely and lastly , there is a fond zeale , or foolish servour , by which men weaken their bodies , and disable their spirits by superstitious vigils and fasts , by which they thinke to merit heaven , but in the interim fall into such langor , malady , sicknesse , and disease , that they make themselves disabled , either for the service of god , or following their owne vocation and calling ; but of such i presume there be not many . sloath is no better then the pillow or bo●ster of the devill , the originall of many dreadfull sinnes , and grievous calamities : of murmuring , a branch whereof we have example out of the holy scriptures , numb . 11. 4. and a number of people that was amongst them fell a ●u●●ing , and turned away , and the children of israel also wept , i and said , who shall give us flesh to eate ? we remember the fish which we did eate in aegypt for nought , the cucumbers , and the pepons , and the ●eekes , and the onions , and the garleek ; but now our soule is dryed away , we can see nothing but this man. again , cap. 21. vers. 4. after , they departed from the mount hor by the way of the red sea , to compasse the land of edom ; and the people were sore grieved because of the way : and they spake against god , and against moses , saying , wherefore have ye brought us out of aegypt to die in the wildernesse ? for here is neither bread nor water , and our soule loatheth this light bread : wherefore the lord sent fiery serpents amongst the people , which stung them , so that many of the people of israel died . we reade further in the first of haggat , vers. 2. thus speaketh the lord of hosts , saying , the people say the time is not yet come that the lords house should be builded : then came the word of the lord by the ministery of the prophet haggai , saying , is it time for your selves to dwell in your seiled houses , and this house lie waste ? now therefore thus saith the lord of hosts , consider your own wayes in your hearts ; yee have sowne much , and bring in little yee eate , but ye have not enough : ye drinke , but ye are not filled : ye cloath ye , but you are not warme : and he that earneth wages , putteth the wages into a broken bagge , &c. come to the gospell , matthew 25. vers 26. and his master answered to him and said , thou evill servant and floathfull , thou knewest that i reapt where i sowed not , and gathered where i strawed not : thou oughtest therefore to have put my money to the exchangers , and then at my comming should i have received mine owne with advantage : take therefore the talent from him , and give it to him that hath ten talents ; for unto every one that hath , it shall be given , and he shall have abundance : and from him that hath not , even that he hath shall be taken away ; cast therefore that unprofitable servant into utter darkenesse , there shall be weeping and gnashing of teeth . this drowsinesse is also blamed by our saviour christ in his apostles , marke 14. 37. then hee came and found them sleeping , and said to peter , simon , sleepest thou ? couldest thou not watch one houre ? watch ye and pray , that ye enter not into temptation . from divine , i come to ethnick examples : capitolinus hath left remembred unto us , that authonius pius being emperour , caused the roofes and coverings of all such houses to be taken away , as were knowne to receive any idle people ; affirming that nothing was more uncomly or absurd to be suffered , then such idle caterpillars and slow-wormes , to have their food and nourishment from that common-weale ; in the maintenance of which there was no supply from their industry and labour . notorious was the lazinesse and sloath of honorius the emperour , for where , as it is the custome of all princes whatsoever , not to set their hand or seale to any briefe , grant , or warrant , before they had diligently perused the contents , lest perchance they might doe something against their honour and dignity ; yet he was of that idle condition , that he had neither the patience to peruse himselfe , or to heare read any thing ( of what import soever ) he was to subscribe : which his sister placida observing , and willing as farre as she durst , modestly to reprove and taxe this strange sloathfulnes in him ; she devised an instrument or writing , in which the emperour had contracted her his onely sister to a most vile , sordid , and contemptible fellow , who used about the court , and was generally knowne to all ; which done , she caused that paper to be shuffled in amongst many others upon the sealing day , to which the emperor set his hand and signet : and the next morrow she came and prostrated her selfe to him , weeping , and complaining to him of her infelicity and strange disastrous fortune ; at which the emperour wondring , demanded the cause of her so great sorrow and heavinesse ? to whom she shewed the writing , and his hand and seale to confirme it : at which being more amazed , he made a great protestation , that he never had any such thought or purpose ; of which the wise and discreet lady taking advantage , she told him the whole circumstance how every thing came about , and that it was her owne act ; withall beseeching him ( under pardon ) to avoid the like or greater inconvenience , which might trench upon the honour and discretion of his sacred majesty : which was delivered in such passionate and affectionate language , that the emperour received it from her gratefully , and reformed that errour in himselfe for ever after . this drowsie and snorting sinne , howsoever in outward appearance it seemes innocuous and harmelesse , neither dammaging the party infected therewith , nor others , yet hath many virulent and bitter impendencies , which alwayes hang over it , as may appeare by history ; tyrannizing over the strong , and insulting over the mighty : for example , the invincible hercules , whom neither giants , savage beasts , serpents , nor monsters , could withstand ; after all his active and immutable labours , when hee gave but the least way to sloath and idlenesse , it brought him to his utter ruine and destruction ; who casting off his lyons skinne , and laying aside his mortiferous club , with his fatall shafts and bow , betook himselfe unto all effeminacie : insomuch , that changing his masculine habit , he put on the loose garments belonging to women , that he might the more freely insinuate into the good grace and favour of o●phale queene of the lydians , of whom he was perditly inamoured : at whose command he fashioned those his stubborne and rude fingers ( before imployed in quelling tyrants , and subduing monsters ) to spinne , card , and draw a corse and untoward thread from the distaffe ; but what was the end of this sloathfull effeminacie ? his chaste wife dianeyra hearing how strangely he had lost himselfe , both in his person and reputation of the world ; thinking to recall him from this dull and sleepy lethargy , sent him a shirt for a present , ( but ignorant that it was poysoned ) which hee had no sooner put on , but it instantly putrified and infected his body all over , cleaving so fast to his skinne , that in striving to plucke away the linnen , he tore the flesh from the bones ; so that overcome with the anguish and insufferable torture of the poyson , he built a huge pile of wood which he had torne from the trees that grew upon mount oeta , to which having put fire , it no sooner grew into a violent flame , but first having cast in his club , and then his lyons spoyles , he afterwards threw himselfe , where he was burnt to ashes . the like we reade of the great assyrian monarch sardanapalus , whose brave predecessors from many discents , imployed themselves in warlike expeditions and martiall affaires , all of them great undertakers , and some mighty conquerours , insomuch that the nation was dreaded throughout the world ; but this last and worst abandoning all masculine vertue , gave himselfe onely to sloathfull delicacy , luxury , and base metriculosity , in that abject and sordid manner that laying aside all that sublimity and excellence which belongs to regall majestie , he forsooke his virill habit and ornaments , willing if it had beene possible to have altered his noble sexe by putting on female habit , and sequestring himselfe from his martiall nobility , and counsellers of state , converst , and had consociety onely with whores , bawdes , panders , eunuches , and catamites , insomuch that he made his royall palace worse then any burdeile , or common brothel-house : which his nobles and peeres impatient to indure , when neither humble intreaty , perswasion , counsell , nor menaces could divert him from his sloath and idlenesse , they made an insurrection against him : and under arbactes the generall , having first seised all the castles , and places of strength , belonging to the empire , they besieged him in his pallace , profering him even then , if he would change his loathed sensuality , they would likewise alter their purpose of deposing him ; but this desperate devill , constant in his ruine , despising their indulgent proffers , and preferring his beastly and abhominable lusts before life or honour , whilest they were yet in parley , or before returned them any answer , gathered together all his gems , jewels , and treasure , even his whole magazine , which amounted to an infinite : then all his prostitutes and concubines , with the whole brood of brothelry , and setting fire on the whole seragl●a at once , leapt in himselfe amongst them ; than which incendiary , no more acceptable sacrifice could have beene made to the devill . moreover , what greater conquerour then iulius caesar , eterniz'd through all ages for his magnanimity and valour , of whose brave and heroicke acts to give a full expression , would aske a voluminous chronicle , who more wakefull , provident , active , adventurous , laborious , industrious ? and never out of agitation , till he had attained unto that height of supremacy at which he aimed , which was no lesse then to be the sole monarch of the world , but after when he came to submit himselfe to the affect of peace , and ease , and was no longer in action , he fell into many monstrous sinnes , and horrible and hatefull adulteries : for thus suetoninus reports of him , hee vitiated and corrupted many illustrious matrons ; ( i say not all , after he came to be perpetuall dictator , which in effect was emperour ) but these are remembred amongst others ; he stuprated posthumia the wife of servius sisipitius , lollia the wife of aul●s gabinus , tertullia the wife of marcus crassus and m●●a , of c●eius pompeius : divorcing himselfe from his owne wife , hee was said above all others to be most inamored of servilia the mother of marcus brutus , whose love he bought with a jewell valued at sixe hundred sexterti● , hee vitiated also iumia tertia , the daughter of servilia , and wife of marcus crassus . hee was said also to devote himselfe to the love of divers queenes , as euria maura , the wife of king bogades , and cleopatra most amorously above the rest , with whom hee banquetted and rioted night and day , from the sunnes uprising to his sett , and from the twilght to the dawning of the day , and in the same ship and bed accompanied her through egypt , almost to the confines of aethiopia , by whom hee had a young sonne called caesaria : hee is also reckoned amongst the cinaedi , and to bee a pederastes , that is , one abused against nature ; of which , with mamuria termanus he is taxt by catullus : which aspertion suetonius labours to acquit him of , in these words , caesars great familiarity and bed-fellowship , with nicomedes king of bithynia , ( wich was he with whom he was suspected ) doth no way hurt or blemish the modesty of caesar : of whose bloudy butchery in the capitoll who hath not heard ? thus you see even in the greatest and most active , when they fall into this mollicies , and pillowy sluggishnesse , what effects it workes upon them , and what fearefull judgements it brings upon them ; for doubtlesse there is scarce a whoredome acted , or adultery committed , no incestuous congression , or pathick preposterous luxury , in which this socordia , this snaylie and sluggish vice hath not a predominant hand . of the last , modesty will scarce suffer me to speake , or almost to name , being more then brutish and altogether abhominable : and before i enter on the former , give me leave to remember unto you some few of these soft , idle , and effeminate fellowes , which merit rather the names of musk-cats , then men . augustus caesar in sundry of his epistles written to mecoenas , expresseth his tendernesse , softnesse , and delicacy ; but especially in that where hee delivereth himselfe to this purpose : farewell mecoenas , the honey of nations , the ivory of etruria , the laser of aretinum , the margarite of tibur , the smarage of the gilneans , the jasper , berill and carbuncle , &c. strange mellite and oily gnatonicall language , ( being seriously intended ) to a subject from so great and wise an emperour : yet the learned and grave seneca calls him mecoenatem discimitum mollicima ejus delicias , & portentosum orationem : his dissolute or unguerded mecoenas , his most effeminate delicacy , and portentous speech : who saith farther of him , that he was able to give an excellent example of the roman eloquence , if too much felicity and worldly prosperity , mixt with ease and idlenesse , had not mollified and enerved his spirits . so also macrobius and crinitus both report of him . cai● duellius after he had triumpht over the carthaginians , and returned thence a glorious conquerour , grew unto that voluptuousnesse and lazinesse , that he gave himselfe over to all the intemperances of lust and riot ; for if he went at any time by invitation to banquet or feast abroad , hee had a trumpet or a coronet to sound him to the place ; and when the meeting dissolv'd , to usher him back to his owne house . the mass●●tenses were with this lazie luxury so contaminated and infected , that they imitated women in their habit and vesture , perfuming their haire with pretious unguents , and then bound up their lockes with laces and ribbands : hence grew a proverbe to their lasting disgrace , if any man was seene to sp●uce up himselfe too curiously , they would say unto him , e massi●ia ●enisti , thou camest but now from massilla . and of this unmasculin'd condition , were abram , artemon , clistine , lysicrates , argyri●● b 〈…〉 us , n●arus , aristodamus , andramites king of lydia , with infinite others ; perpetually and unto all posterity made notorious for their sloath , and branded for their idlenesse . how apt is plenty and fulnesse of bread to alter even the best natures , and of men to make monsters ! augustus caesar was a wise , discreet , and well govern'd prince , and celebrated for many rare vertues : yet it is related of him by suetonius , sextus aurelius , and others , that he was accustomed to lodge nightly with twelve hee catamites of the one side , and as many she prostitutes of the other ; who rejecting his wife scribonia , contracted himselfe to livia , who was glad to hasten the nuptials , lest her great belly should be discovered : and though hee were a bondslave to lust , he used to punish it in others with all severity ; ( for so the former authors report of him ) at a feast where was a great assembly of the patricians , and senators with their wives ; in the middle of the service , betwixt the second and third course , ( not able to containe himselfe any longer ) he tooke by the arme one of the beautifull'st matrons , ( whose husband was present as a guest ) and led her into a with-drawing roome ; where after some stay he brought her backe to her seat , with her linnen ruffled and out of order , and a great flushing in her face , which was palpable to all there present . he is also said to have stuprated tertullia , terentilla , drusilla , salvia , citiscenia , and others . but more prodigious were the lusts of his successor tiberius , who according to tranquillus , devised a seller or vault , which was as a schoole of venery ; and where all libidinous acts were practised in his owne presence . in the woods also he built venereall groves , where prostitution was daily practised ; with some things fearefull to be named . and as there were many prodigious examples of neroes cruelty , so there are also of his incontinence and luxury ; all which adde to his hatefull and abhominable life , to make it the more infamous , who most irreligiously committed a rape upon rubria , one of the vestall virgines , to whom it was held worse then sacriledge to offer the least violence . hee caused from the beautifull childe sporus ; his virill parts to be cut away , indeavouring to have made him a woman , ( if art could have done it ; ) and then to have married him , and so he did : from whence grew a saying , made common in the mouthes of all , happy had it beene for rome and the empire , if neroes mother had beene such a wife as sporus . many of his actions are too obscene for modesty to utter ; hee had naturall congresse and consociety with his naturall mother agrippina ; he caused also one doriph●● a freed man to be cut like sporus , and married him also . thus farre of him tranquillus , but much more cornelius tacitus . caligula incested his owne sisters , and prostituted them to his slaves and vassals , that in the cause of aemilius they might be condemned as adultresses , or vitiated persons , which otherwise had gone against him . livia horestilla the wife of caius piso he violently tooke from him , and made her his empresse , but within two yeares being tyred with his new peere , he turned her off to grazing ; and then he tooke from caius memmius his wife lolliae pa●lina , and in a short time repudiated her also ; consining them both from marriage , or to have consociety with any man whatsoever . he was much inamoured of one cesonia a beautifull damsell , and his custome was to his private friends oft to shew her naked . hee was said much to love marcus lepidus , and marcus nestor the pantomine , ( which is a buffoone or common jester ) for no other cause , but onely for the commerse of mutuall and alternate brothelry ; of these and many other his brutish ribauldries witnesseth suctonius . the emperour commodus in like manner constuperated his owne naturall sisters , in the sight of his other paramores and prostitutes , and then offered them to his friends , such libidinous wretches as himselfe , to have the like congresse with them : being a young man he was a scandall to all those whom he made his companions , and they reciprocally were scandalized by being in his company : these with infinite others of his licentious irregularities are recorded by lampridius . hee had also ( as the same author testates ) three hundred concubines of selected forme and feature ; chosen out of the families of the senatours and patritians ; and as many choice young men of sweet aspect and undespised proportion , taken out of the best of the nobility ; and with these hee did continually riot , drinke , and wanton in his pallace , where were used all immodest postures , and uncomely gestures , that the very genius of lust could devise : so that his court shewed rather a common stewes , then the royall dwelling house and mansion of a prince . gordianus iunior , who wore the imperiall purple with his father , absenting himselfe from all warlike imployment , lived in lazinesse and ease , giving himselfe solely to voluptuousnesse and carnall concupiscence , having at once two and twenty concubines , and by every one of them three or foure children at the least ; for which by some he was called the priamus of his age : but by others ( in scorne ) the priapus . and proculus the emperour in one expedition , ( besides many other spoyles ) tooke captive an hundred sarmatian virgines ; all which hee boasted not onely to have vitiated and deflowred , but to have perpetrated , or more plainly got with childe , within fifteene dayes , for so flavius vopiscus reports of him ; as also sabellicus , in exemplis . heliogabalus that monster of nature , gathered together bawdes , whores , catamites , pimps , panders , rounsevalls , and stallions , ( the very pest and poyson of a nation or people ) even till they grew to a great multitude : to which he added all the long-nos'd vagabonds , and sturdy beggars he could finde ; for these they say have the greatest inclination to libidinou filthinesse , and these he kept together and maintained at his great charge , onely to satisfie his brutish humour : therefore lampridius writing to the emperour concerning his prodigious venery , useth these words ; who can endure a prince who committeth lust in all the hollowes of his body , when roomes , cages , and grates , the receptacle and dennes of wilde beasts cannot amongst them all shew a beast like him . he also kept cursors and messengers , who had no other imployment , but to ride abroad , and seek out for these masuti , and to bring them to court , that he might pollute and defile himselfe amongst them : but these whose dissolute and floath-infected lives have growne to such an execrable height of impudence , have not escaped gods terrible judgements by miserable and tragick ends ; as you may read in the premises , where i have had occasion to speake of the same persons , though to other purpose . i will prosecute this further by example , wherein the effects of this dull and drowsie vice of idlenesse and sloath , shall be better illustrated , and in none more proper then that of ●egistus and clitemuestra : for agamemnon king of mycena , ( and brother to menelaus king of sparta , the husband of helena , ravisht thence by paris , one of the sonnes of king priam ) being chosen . generall of the grecian army , in that great expedition against troy , for the rape of that spartan queene : in his absence he left aegistus to governe his family , and mannage his domesticke affaires , who lull'd in ease , and loytring in idlenesse , and she a lusty lady , and lying in a widdowed and forsaken bed , such familiarity grew betwixt them , that at length it came into flat adultery ; of whom the poet thus ingenuously writes : quaeritur aegistus , quare sit factus adulter ? in prompt● causa est , desidiosus erat , &c. aske any why aegistus did faire clitemnestra woe , 't is answer'd : he was idle , and had nothing else to doe . now this egistus was before espoused to a young lady the daughter of phocas duke of creophen , whose bed he repudiated , and sent backe to her father . for the love of this queene of micena , of whom he begot a daughter called egiona ; and in the absence of his lord and master ( supported by the queene ) tooke upon him all regall authority , and was obeyed as king. now agamemnon had a young sonne called orestes , who was then under the tuition or guardianship of a worthy knight called fultibius , who fearing lest the adulterer and the adulteresse might insidiate his life , he conveyed him out of the land , and brought him to idomeneus king of creet , a pious and just prince , who undertooke to bring him up , educate , and instruct him like the sonne of such a father ; and protect him against all his enemies whatsoever . imagine now the ten yeares warres ended , troy sackt and spoyled , rak't to the earth , and quite demolished ; and agamemnon at his returne the very first night of his lodging in the palace , cruelly murdered in his bed by egistus and the queene . by this time orestes being of the yeares able to beare armes , and having intelligence how basely his father was butchered , and by whom , he made a solemne vow to avenge his death upon the authors thereof , and to that end besought aide of the king idomeneus his foster father and protector , who first made him knight , and furnisht him with a competent army . to assist whom came fultibius his first guardian , with all the forces he could levy ; as also phocas , whose daughter egistus had before forsaken : these sped themselves so well , that in few dayes they entred the land , and after laid siege to the chiefe citie called micene , where the queen then lay ( for aegistus was at that time abroad to solicit a●d against invasion , which he much feared ) but finding the gates shut , and the wals manned , and all entrance denied , they made a fierce assault ; and though it was very couragiously and valiantly defended ; yet at length the city was taken , and the queen surprised in the palace , who being brought unto the presence of her son , all filiall duty set apart , and forgetting the name of mother , he saluted her onely by the title of adulteresse , and murderesse , and when he had thundered into her eares the horridnesse and trocity of her crime , having his sword drawn in his hand , he suddenly transpie●●'d her body , and left her dead upon the pavement , as an expla●ion or bloody sacrifice to appease the soul of his dead farher . some would aggravate the fact , and say , that he caused her breasts to be torne off , ( she being yet alive ) and cast to the dogges to be eaten , but that had been a cruelty beyond nature , for a son to exercise upon a mother ; now whilest these things were in ag●●ation , aegistus had gathered an army for the raising of the ●●ege , and reclaiming the city , of which orestes having intelligence , ambu●hed him in his way , and had such good successe , that having incompassed him in , he set upon his forces , both before and behinde , routed them , and took aegistus prisoner , whom after he had put to the greatest tortures that humane apprehension could invent or devise , he commanded his body to be hanged in chaines upon a gibbet without the city , the place where malefactors were executed ; there to remain till it dropped thence limbe from limbe : all this comming to the ear of the adulterate brood esyone , ( who was said to have been accessary to the death of agame●nón ) she in extreme sorrow for the disaster happened to her father and mother , despairing , strangled her selfe , and orestes after he had more considerately pondered his cruelty towards his mother , which ( how soever just ) had better to have come from any mans hand than his own , and further , that in the mouthes of all men he was held no better than a matricide , ( a name hatefull both to god and man ) he upon this grew into a great melancholy , and from melancholy to madnesse , never being able to recover his senses after . it being worthy observation , what murders , revenges , adulteries , divers selfe-killings , and what not ? arise from this ( seeming harmelesse ) drowsie , and sleepy sin of i 〈…〉 enesse ; of which i will present you further with a strange and most lamentable story . dom. ioannes gygas postilla suae , parte secunda , pag. 200. a noble and vertuous lady who had a lasie and drowsie chambermaid , and as one bad quality seldom or never goeth without another , she was of a testy disposition , and of a snappish and curst tongue ; it happened that her mistresse upon a time chiding her for her neglect and sloath , she began to mander and murmur , and in the end to give her lady very crosse and untoward language , at which being much incenst , she gave her a box on the ear , at which she fell down upon the floor , as if she had been halfe slain , and multiplying many bitter and despightfull words , told her lady that blow should never be forgot nor forgiven . who somewhat sorry , as fearing she had strook her too hard , left her mumbling the devils pater noster , as we say , and minded her no farther . but the devill would not let slip this occasion , putting her in minde , to accuse her lady of adultery , and day nor night she could be in quiet , till she had so done : at length attending a fit opportunity when she found her lord in private , the subtle shrew interupted him after this manner ; noble sir , ( with pardon craved for my boldnesse ) i have a strange secret to acquaint you with , were i assured of your silence , but i am afraid that my zeal and tender care i have of your honour may be misprised , and that punishment which belongeth to others may redound upon my selfe to mine own ruine ; at which the crocodile wept , and her lord longing to know what the matter was , protested secrecy , and bid her say on : when she thus proceeded , i know ( sir ) that you are confident of the modesty , purity , and conjugall chastity of your lady , as wholly devoted to your love , having no other rivall or competitor in her affection ; but to my great sorrow i speak it , she violates her matrimoniall tie , and adulterates your sheetes in your absence , not with a gentleman of any of fashion , or quality , but with one of the groomes of your stable , which i most humbly beg of your honour that you will keep private to your selfe , till i make you eye-witnesse of what i speak , and bring you to the place where this ungodly congresse is frequently used betwixt them . and here she broke off abruptly as if teares constrained by sorrow had stopped her in her further relation . at this discourse the nobleman was stupified , and though he ever found her indulgent and affectionate towards him , and could never tax her of the least lascivious glance or incontinent gesture , yet he remembred that when his custome was to rise early to hunt , or hawk , or to survey his parkes and grounds , he found her scarce up or ready when he came backe to break fast , and then his jealousie began to suggest him that in that interim this wickednesse might be committed ; and so growing full of thoughts , he left her ( the devils agent ) to attend the event , who let slip no occasion to prosecute the mischief that she had begun , but finding him comming early one morning ( after his sports ) and knowing her lady was then in bed , ran presently to the stable and called one of the groomes in haste , and told him he must run suddenly to her lady in her chamber , for she had a serious businesse in which to imploy him , which she did with such servency , that the groom ran to the chamber as if it had been for life and death , ( and so indeed it proved ) and finding his ladies door open , entered : in which time she cals her lord , and hastens him to the place , but before he came thither , the lady spying the groom to rush so suddenly into the chamber , called him bold and saucy varlet , and ( ignorant of the deceit ) flung bed-staves at his head , and not having the patience to hear what he had to say for himselfe , bad him get him thence with a vengeance , whom his master met just at the door , and with his sword ran him through , so that without speaking he fell dead in the place , and there in the heat of fury , ere she had the leisure to aske what the matter was , he as she lay in her bed and without any question or answer expected transpierc'd her to the heart , whose chaste soul ( no doubt ) mounted unto that blessed place of rest to which her piety , devotion , and charity in her life time chiefly aymed ; now as he stood leaning upon his sword so lately imbrued in the bloud of these two innocents , having a thousand chimera's in his brain , and her flinty and obdurare heart mean time relenting at the horridnesse of the strage committed , she could keep her own devillish counsell no longer , but presently burst out into this language ; alas my lord , what have i done ? never was lady more chaste or constant to the bed and imbraces of her husband than she who here lies weltering in her innocent blood , whatsoever i spake of her was false and untrue , as meerly suggested by the devill , and this i malitiously devised in revenge of a blow she gave meto correct my 〈◊〉 and slo 〈…〉 fulnesse , which not able in my ill disposition to digest ; i , am onely i am sole authour of their commiserated and much to be lamented deaths , which hath happened more difastrous than i expected . this being so feelingly and passionately delivered , strooke such a deep impression into him , that sometimes casting his eye upon his honest and faithfull servant , and then upon his vertuous and untainted wife , being possest with a world of distractions at once , which swayed him above the strength of nature , he first dispatched her of life , and after fell upon his own sword ; making up the fourth in the tragedy . if you expect to hear further judgements inflicted upon this sin , every sessions and assises through the kingdom can afford presidents sufficient , how many children are brought to the execution place , who complain of their parents for their idle and slothfull bringing up ; who being neither set to school , nor put to manufacture or trade , whereby to get their livings , have been found to filch , pillage , steal , and break houses , which brings them at length to the gallowes : what fils the bridewels and correction-houses with so many rogues and vagabonde ; but idlenesse ? what makes so many maunders and high-way beggers , so many brothers of the broomesta●●e , who not able to compasse a sword or pistoll , will adventure to set upon men and rob them , with staves , bats , and cudgels ? what makes so many pimps , panders , apple-squires , bawdes , prostitutes and whores ( the very cankers and impostumes of a common-weal ) but sloth and idlenesse ? and what are the fruits of their ribaldries and 〈…〉 ries , but aches , and it ches , ●●rpegues , fluxes , rheumes , catarrhes , and a thousand other diseases ? who though they escape the rope ( which is the presentest and sudde●nest cure for them all yet the best houses they can hope to purchase , are lame spittles ; and hospitals . i need not aggravate these any further , as not being things private , rare , or scarce happening in an age , but as common as noverint univers● , for scarce a monethly sessions passes here in the city , without hanging and carting . to prevent which , and to avoid the manifold mischiefes incident , nay impending over this sin of floath and idlenesse , let every man and woman in the fear of god apply themselves to their severall vocations and callings , to supply ( as far as in them lies ) the necessities belonging to this life , and to become industrious and laborious members of the church and common-weal ; and for the life to come , to take the counsell of our saviou 〈…〉 , matth. 24. 22. watch therefore , for you know not at what hour your master will come : of this be sure , that if the good man of the house knew at what watch the theefe would come , he would surely watch , and not suffer his house to be digged through . this condemneth sleepy floath and ●rowfie negligence ; neither is doing good onely commanded , but the negligence and omitting of doing good is damnable and subject to everlasting torment , as you may reade matth. 5. 41. then he shall say to them on the left hand , depart from me ye ●ursed into everlasting fire , which is prepared for the devill and his angels , for i was an hungred and yee gave me no m●●● , i thirsted and ye gave me no drinke , i was a stranger and ye took me not in unto ye , i was 〈◊〉 and ye clothed me not , i was in prison and ye visited me not , and these are me sinnes of omission . their judgement is not for taking away the bread from the hungry , and drinke from the thirsty , but for not supplying them with such necessities when they stood in want thereof ( for this is spoken of the poor members of christ. ) i conclude with this sin of idlenesse thus , most sure we shall reddere rationem , that is , answer for every idle act , when we shall render an account for every idle word . chap. v. gods iudgements against covetousnesse . this vice is defined to be a dishonest and insatiable desire of having , which is superabundant in desiring , acquiring , and keeping , but altogether deficient in parting with , or giving : this inordinate desire of riches is quite opposite to liberality , and to justice , which ought to distribute suum cuique , and may be divided into these four heads , mortall , veniall , capitall , and generall . it is called mortall , when a man taketh or reteines that which belongeth to another man unjustly ; and then it is either theft , rapine , vsury , or deceit in buying or selling , or else when we prefer the inordinate love of riches before our love to god and our neighbour . and then called veniall , when though we love wealth , we use no indirect course to get it , nor hinder others by our illiberality or gripplenesse to keep it , and may be called good husbandry . it is capitall , and so called , because it is the head of many other sinnes , and exceedeth either in retaining , from whence ariserh obduration against pity , which is also called inhumanity , or the unquietnesse of the minde , which begets superfluous solicitude and care : or violence , when we take from others injustly and by force : or fallacy , when we equivocate in our bargaines : or perjury , when we use an oath to confirme it : or fraud , when for gain we sticke not to deceive : or prodition , and that was the sin of iudas , who for a price betrayed his master . it is called generall , because of it there be many species , one specially consists either in the defect of giving , or the excesse in the desire of having ; of the first in giving , he is called parcus who giveth little , tenax who gives nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who parts with that he gives with great difficulty . excesse in acquiring consists in gaining filthily , or injustly ; filthily , by illiberall acts , as striving to enrich ones selves by base , vile , and sordid meanes , in which is included all meretricall gain got by prostitution or panderisme , with the like : and amongst these injustly avaritious , are numbered , vsurers guilty of oppression and extortion , theeves who rob either openly or privately , spoilers of the dead , false executours , &c. and dicers , who covet to prey on the goods of their friends living . and this grand vice with all the severall branches thereof is condemned in the holy scriptures , gen. 18. 21. moreover , provide thou amongst all the people , men of courage , fearing god ; men dealing truly , hating covetousnesse , &c. it is the tenth commandment , thou shalt not covet thy neigbours house , neither shalt thou covet thy neighbours wife . and levit. 19. 11. ye shall not steal , neither deal falsly , neither lye one to another , thou shalt not do thy neighbour wrong , nor rob him . deut. 23. 20. thou shalt not lend upon usury to thy brother , that the lord thy god may blesse thee in all that thou settest thine hand to , in the land whether thou goest to possesse it . iob 20. 15. he hath devoured substance , and he shall vomit it , for god shall draw it out of his belly . and 27. 8. for what hope hath the hypocrite when he hath heaped up riches , if god take away his soul. psal. 62. 10. trust not in oppression nor in robbery , be not vain , if riches encrease set not thine heart upon them . prov. 1. 19. such are the wayes of every one that is greedy of gain , he would take away the life of the owners thereof . ier. 8. 10. therefore will i give their wives unto others , and their fields unto them that shall possesse them , for every one from the least unto the greatest is given unto covetousnesse , and from the prophet unto the priest every one dealeth falsly . ezech. 18. 7. he that hath not oppressed any , but hath restored the pledge to his debtour , he that hath spoiled none by violence , but hath given his bread to the hungry , and hath covered the naked with a garment , and hath not given forth upon usury , neither hath taken any increase , but hath withdrawn his hand from iniquity , and hath executed true judgement betwixt man and man , and hath walked in my statutes , and hath kept my judgements , to deal truly , he is just , and shall surely live , saith the lord. matth. 6. 24. no man can serve two masters , for either he shall hate the one and love the other , or else he shall leane to the one and despise the other , ye cannot serve god and riches . luke 12. 15. wherefore he said nnto them , take heed and beware of covetousnesse , for though a man have abundance , his life standeth not in his riches . iohn 12. 4. then said one of his disciples , even iudas iscariot simons son which should betray him , why was not this oyntment sold for three hundred pence and given to the poor ? now he said this not that he cared for the poor , but because he was a thiefe and had the bag , and bare that was given . it is radix omnium malorum . 1 tim. 6. 10. for the desire of money is the root of all evill , which whilest some lusted after they erred from the faith , and pierced themselves through with many sorrowes , for they that will be rich fall into many temptations and snares , and into many foolish and noysome lusts , which drown men in perdition and destruction . covetous men are contemners of gods word , matth. 13. 22. and he that received the seed amongst thornes is he that heareth the word , but the cares of the world , and the deceitfulnesse of riches choak the word , and he is made unfruitfull . it is no better than idolatry , col. 3. 5. mortifie therefore your members which are on earth , fornication , uncleannesse , the inordinate affections , evill concupiscence , and covetousnesse , which is idolatry . they are miserable and vain , iob 20. 19. he hath undone many , he hath forsaken the poor , and hath spoiled houses which he builded not , surely he shall feel no quietnesse in his body , neither shall he reserve of that which he desired , there shall none of his meat be left , therefore none shall hope for his goods , when he shall be filled with his abundance , he shall be in pain , and the hand of the wicked shall assail him , he shall be about to fill his belly , but god shall send upon him his fierce wrath , and shall cause to rain upon him , even upon his meat , &c. they are not capable of everlasting life , col. 6. 10. nor thieves , nor covetous , nor drunkards , nor railers , nor extortioners shall inherit the kingdom of god. many more texts there are to the like purpose , but i come nearer to shew you examples of covetousnesse , and the punishments thereof out of the sacred scriptures . we reade iosh. 7. 20. and achan answered ioshua , and said , i have sinned against the lord god of israel , and thus and thus i have done , i saw amongst the spoiles a goodly babylonish garment , and two hundred shekels of silver , and a wedge of gold of fifty shekels weight , and i covered them , and behold , they lie hid in the earth , in the midst of my tent , and the silver under it . it followeth , verse 24. then ioshua took achan the son of zerah , and the silver , and the garment , and the wedge of gold , and his sonnes , and his daughters , and his oxen , and his asses , and his sheep , and his tents , and all that he had , and all israel with him brought them to the valley of achor : and ioshua said , in asmuch as thou hast troubled us , the lord shall trouble thee this day ; and all israel threw stones at him , and burnt them with fire and stoned them with stones , &c. it was also punished in nabal , 1 sam 1. 25. who was churlish , gripple , and covetous , and ungratefull to david and his servants , for which the text saith , verse 36. and about ten dayes after the lord smote nabal that he died : who not onely lost his life , hut had his wife abigail given unto david , whom he before despised . ahab king of israel for coveting of naboths vineyard , and by the meanes of his wife iezebel putting him to death , that her husband might take possession thereof : hear his terrible judgement that followed , 1 kings 21. 17. the word of the lord came to eliah the tishbite , saying , arise , go down to meet ahab king of israel which is in samaria , lo , he is in the vineyard of naboth , whither he is gone down to take possession of it : therefore shalt thou say unto him , thus saith the lord , hast thou killed , and also gotten possession : and thou shalt speak unto him saying , thus saith the lord , in the place where dogs licked the blood of naboth , shall dogs licke even thy blood also , behold , i will bring evill upon thee , and will take away thy posterity , and will cut off from ahab him that pisseth against the wall , as well him that is shut up , as him that is left in israel : and i will make thy house like the house of ieroboam the son of nebat , and like the house of baasha the son of ahijah , for the provocation whereby thou hast provoked and made israel to sin : and of iezebel spake the lord , saying , the dogs shall eat iezebel by the wals of iezreel ; the dogs shall eat him of ahabs stocke that dieth in the city , and him that dieth in the fields shall the fowles of the air eat , &c. now what more fearfull judgement could have been pronounced against them ? all which punctually happened unto them according to the prophets saying . further , we reade esay 1. 23. thy princes are rebellious , and companions of thieves , every one loveth gifts , and followeth after rewards , they judge not the fatherlesse , neither doth the widows cause come before them , therefore saith the lord god of hostes , the mighty one of israel , ah , i will case me of my adversaries , and avenge me of mine enemies . ier. 22. 17. thine eyes and thine heart are but onely for thy covetousnesse , and to shed innocent blood , and for oppression , and for destruction , even to do this ; therefore thus saith the lord against iehoiakim the son of iosiah king of iudah , they shall not lament him , saying , ah my brother , and ah my sister ; neither shall they mourne for him saying , ah lord , or ah his glory , he shall be buried as an asse is buried , and cast forth without the gates of ierusalem . ezech. 22. 27. her princes in the midst thereof are like wolves , ravening the prey to shed blood , and to destroy soules for their own covetous lucre . in thee have they taken gifts to shed bloud , thou hast taken usury , and the increase , and thou hast defrauded thy neighbour by extortion , and hast fogotten me , saith the lord god , behold therefore i have smitten mine hands upon thy covetousnesse that thou hast used , and upon the blood which hath been in the midst of thee : i will scatter thee amongst the heathen , and disperse thee in the countries , &c. amos 4. 1. hear this word ye kine of baashan , that are in the mountaines of samaria , which oppresse the poor , and destroy the needy , &c. the lord god hath sworne by his holinesse , that loe , the dayes shall come upon you , that he will take you away with thornes , and your posterity with fish-hookes . micah 2. 2. and they covet fields , and take them by violence ; and houses , and take them away , so they oppresse a man and his house , even man and his heritage , therefore thus saith the lord. behold , against this family have i devised a plague , whereout ye shall not plucke your neckes , and you sh all not go so proudly ; for this time is evill . again , 3. 11. the heads thereof judge for rewards , and the priests thereof teach for hire , and the prophets thereof prophesie for money , yet will they lean upon the lord , and say , is not the lord amongst us ? no 〈◊〉 can come upon us : therefore shall sion for your sakes he plowed as 〈◊〉 field , and ierusalem shall be an hea● , and the mountain of the house as the high places of the forest . hab. 2 9. ho , he that coveteth an evill covetousnesse to his house , that he may set his nest on high , to escape from the power of evill . thou hast consulted shame to thine own house , by destroying many people , and hast sinned against thine own soul , for the stone shal 〈…〉 out of the wall , and the beame out of the timber shall answer it , we unto him that buildeth a town with blood , and erecteth a city by iniquity . 2 mach. 10. 20. now they that were with simon being led with covetousnesse , were intreated for money ( through certain of those that were in the castle ) and took seventy thousand drac 〈…〉 , 〈◊〉 〈◊〉 some of them escape , but when it was told machubeus what was done , he called the governours of the people together , and accused those men , that they had sold their brethren for money , and let their enemies go , so he slew them when they 〈◊〉 convict of treason , and won the two castles . eccles. 4. 8. there is one alone , and there a not a second , which hath neither son nor brother , yet is there no end of all his travell , neither can his eye be satisfied with riches , neither doth he thinke , for whom do i travell , and defraud my soul of pleasure ? this also is vanity , and this is an evill travell . again 5. 9. he that loveth silver shall not be satisfied with silver , and he that loveth riches shall not enjoy the fruits thereof , where goods increase they are increased that eat them , and what goods commeth to the owners but the beholding thereof with their eyes ? the sleep of him that travelleth is sweet , whether he eat little or much , but the satiety of the rich will not suffer him 〈◊〉 sleep . there is an evill sicknes that i have seen under the sun , to wit riches reserv●● to the owners thereof for their evill , and their riches vanish by evill travell , 〈◊〉 he begetteth a son and in his hand is nothing . i conclude with that of zephan . 1. 18. neither their silver nor their gold shall be able to deliver them in the day of the lords wrath , but the whole land shall be devoured by the fire of his jealousie , for he shall make a speedy riddance even of all them that dwell in the land . and thus far the scriptures against this horrid vice of covetousnesse . i come to the fathers : saint augustine , de verbo domins , useth these words , what is this avidity of concupiscence without measure ? when even beasts themselves observe a mediocrity ; they onely prey when they are an hungred , but cease to spoil when they are satisfied , onely the avarice of the rich is insatiable , it alwayes rages , and is never sated , it neither feareth god , nor reverenceth man ; it spareth not the father , nor acknowledgeth the mother ; it regardeth nor brother , nor childe , but breaketh covenant with a friend , it oppresseth the widdow , invadeth the orphant , distresseth the poor , and is prone to bring false witnesses , and what a madnesse is it to desire death for life ? and in seeking to finde gold , to lose heaven ? and saint ambrose in his sermons thus : it is all one for him that hath , to take from him that wants , and when thou hast , and canst , to deny relief to the indigent and needy ; it is the bread of the hungry that thou deteinest , the cloathing of the naked that thou keepest backe , the money that thou hidest in the earth is the redemption of the captive , and know , thou robbest so many of those goods as it is in thy power to confer upon the miserable , when thou denyest to succour them : those fortunes and those riches are not a mans owne , which he cannot carry with him , onely mercy and charity forsake not a man in his death . saint hierome saith , to a covetous man that is as much wanting which he hath , as what he hath not , because hee rather desires to have what hee wants , or is still in feare to lose what he hath ; who , whilest in adversity he hopes for prosperity , in prosperity hee feares adversity . and in another place . the covetous man burnes here with the heat of concupiscence , and shall burne after in the fire of gehenna . if hee see one more potent then himselfe , he suspects an oppressor : if one inferiour , hee feares a thiefe : and such are most unhappy , who really suffer whatsoever they shall but feare to suffer . huge lib. de clar. useth these words : there be foure things in the possessing of goods and riches to be observed ; namely , that lawfull things we doe not acquire injustly ; or being injustly acquired , we doe not strive to injoy them unlawfully : that we strive not to possesse much , though lawfully ; nor things justly got , defend unlawfully ; for either evilly to acquire , or badly to use what is acquired , what is lawfull makes unlawfull : for , to possesse much hath some alliance to avarice , and commonly it happens , what is too much lov'd , is ill defended . i conclude with gregory in one of his homilies , every avaritious man from drinke doth multiply thirst ; because when he hath once injoyed what he before coveted , he is not therewith satisfied , but hath the greater inclination to cover more . but from the fathers i come to ethnick history , and first i will give you the appellation of some rich men : cacilius camidius was of that infinite estate , that though he had lost a great part of his riches in the civill warres of rome , yet at his death he left foure thousand domestick servants and retainers ; in his stables he had an hundred and threescore horses , three thousand and sixe hundred oxen , and of other head of cattle two hundred fifty and seaven thousand , and pecuniis numeratis , that is in ready coyne sixe hundred thousand pound weight , who also gave to be expended upon his funerall eleven thousand sestertii . marcus crassus would not allow any man to be called a rich man , who was not able out of his private coffers to maintaine a legion of souldiers for a yeare ; the annuall revenue of his fields and grounds arrable and pasture , amounted to fiftie hundred thousand crownes of gold : neither did this suffice him ( saith pliny ) but he was ambitious to winne and possesse all the gold of the parthians . the greatest part of his wealth he purchast out of the civill garboyles , seditions , and combustions , converting the publike calamities to his private use and benefit ; for when he had left him three hundred talents onely from his fathers inheritance , before he enterprised any expedition against the parthians , hee had gathered together into one magazine seaven thousand and one hundred talents , though hee had before consecrated the tenths and tythes of his whole estate to the temple of hercules . hee moreover made a publique banquet , in which he feasted the whole people of rome , and gave to every one of his guests three pounds in silver : he kept moreover as his servants that had dependance of him , five hundred smiths and carpenters , skilfull in architecture ; whom hee not onely imployed in his owne sumptuous buildings and aedisices ; but to any noble citizen who had a will and desire to build , he not onely lent them freely , but paid them at his owne charge : yet this man overcome with covetousnesse of the parthian gold , was by them taken prisoner in battaile , who knowing his great avarice , caused molten gold to be powr'd downe his throat , deriding his insaciety in these tearmes ; for gold thou thirstest in thy life , and now take thy fill of it in thy death . and yet pallas the freed man of claudius caesar was held to bee twenty times richer then crassus : plinius the praetor speakes of this pallas , as also of calistus and narcissus , possest of innumerable wealth , during the principality of claudius , insomuch that the plenty of narcissus grew to a proverbe , for if they had to speake of any man who was possese of superabundant wealth , they would say he was as rich as narcissus : of this pallas iuvenall speakes in his first satyre , who with narcissus were the freed men of claudius ; and by the generall suffrage of the senate , had not onely mighty donatives conferred upon them , but they were admitted unto prime magistrates , and underwent the most honourable offices in the citie : more over the emperour ( as tacitus writes ) bestowed upon pallas the praetorian ensignes , with great summes of money , being yearely possest ( besides his domestick wealth ) of three thousand sestertii ; but what happinesse had hee by the enjoying of such abundance ? the same author relates , that ner● caesar grieving that hee had lived so long , ( for hee was growne aged ) caused him to be poysoned ; and by that meanes consiscated his goods to his owne use . antiochus the great king of syria did so abound in riches , that purposing to make warre upon the romans , he gathered a puissant and numerous army , who were accommodated in all the bravery that could be possible ; their helmets being richly plumed , and the heads of their speares and shields shining with silver and gold ; who after with great esteeme , shewing the glory of his souldiers , and pride of his host to hanniball , he asked him whether he thought that these were not able to conquer the romane ? who after some small pause made him answer : i cannot presume that they are able to vanquish them , but of this i am most assured , they are able to satisfie them , if the romans be covetous ; and so it after proved to his great dishonour . pythius bythinius a persian , gave to dari 〈…〉 a plaine tree and a vine all of gold ; he also feasted xerxes army , ( in his expedition towards greece ) which consisted of seaven hundred fourescore and eight thousand men , and allowed unto them five moneths provision of corne , victuall , and pay ; and onely because that of five sonnes he had , xerxes would leave one of them at home with him to comfort him image . herodotus and pliny both testifie of him , that being demanded of the king of what possession 〈◊〉 was ? he made answer . that he had in his coffer ten thousand talents of silver , and foure hundred mirlads of gold , besides of the coyne of the daricans , which amounted to seaven thousand pound weight in gold , all which when he had prostrated to the kings service and free dispose , he wondring at his extraordinary liberality , tooke to supply his present use the foure hundred miriads of gold , and left him the rest : notwithstanding which , in his returne from greece , whence he was basely beaten and baffled , he caused that young man the sonne of so bountifull a father , before his face to be cut in pieces . and thus we see there is no trust in riches : for even king david and his sonne , who had wealth above account , and gold and treasure beyond numbe● , the one 〈◊〉 into murder and adulterie , the other into lust and idolatrie . from those which were rich , i come to the covetous : constat , manasses , annaltum pag. 94. relates that chaganus king of the septentrionall scythians , when he had invaded many of the roman forts and cittadels , even those most strongly manned and defenc't , in his first violent assaults tooke in many walled cities , and all the region bordering upon ister , quite depopulutated ; insomuch that the whole river was sanguin'd with the bloud of the natives . and having surprised many captives , to the number of twelve thousand men , hee sent to the emperour mauricius to know if hee would redeeme them being christians , and his subjects : but neither the extreame rage of the scythian cruelty , nor the barbarous kings inhumanity , neither the cryes and ejaculations of the miserable and distressed prisoners , could move the minde of this obdure and flinty-hearted emperour , who was wholly given over the base and sordid avarice . againe , chaganus sent unto him . embassadours with more moderate and reasonable conditions , with a great part of the first price deducted ; to which the covetous emperour would not lend any eare at all : which chaganus hearing , he raged like a tyger , and caused them all to be hewed to pieces ; the whole region to be covered with their carkasses ; the fields to bee stain'd with their bloud ; and their bodies to be piled in an heape almost to the height of a pine-tree : which cruell act of the emperour my author thus aggravates . o gold and love of gold , more cruell then a tyrant ! of men the persecutor , the fort of mischiefe , the castle of destruction , the eversion of towers , the depopulation of cities , the demolishing of walls and gates , the fall of houses , the ruine of families : o with what mischiefes doest , thou afflict us mortals ! no earthly thing can compare with thee in cruelty : thou softnest the hard , indurat'st the soft ; thou givest speech to the silent , and makest mute the free speaker : in roving , thou makest the swift slow pac't , and puttest wings to the feet of the lazy : thou kickest against law and justice , expellest bashfulnesse and modesty , violat'st sepulchres , diggest through ; there is nothing which thou wilt not sell , nothing which thou wilt not betray . now let us looke upon the dreadfull judgement of god , which fell upon this gripple minded prince , who was so hated amongst the christians , that upon christmas day , as he was entring into the temple , was like to have beene stoned to death : after which he grew jealous even of his owne brother , and all the best friends about him , lest they should supplant him from the imperiall dignity ; of which he grew the more timerous , in regard of divers ominous dreames : for there appeared unto him in his slumbers a blazing-starre like a sword , and a monke running with a sword drawn to the emperours statue , inrag'd and crying out aloud , imperatorem ferr● periturum : ( i● ) that the emperour shall perish by steele . hee dreamed also , that he was given to be murdered to one phocas ; upon which he sent for one philippicus out of prison , a man whom hee much trusted , and asked him , qualis sit phocas ? what kinde of man is that phocas ? to whom philippicus answered , centurio ambitiosus , sed timidus : to whom the emperour againe replyed , if he be a coward , he is then a murderer . in conclusion , he grew into such a great contempt of the army , that they sought to depose him ; and the legions and men of warre about istrus chose phocas a barbarous and bloudy thracian to be emperour , who made all the haste possible to constantinople , where he was crowned in the suburbs by cyprian the patriarch . mauricius in this interim was with his wife and children at chalcedon , where through griefe and trouble of minde he fell sicke : thither phocas sped him with all expedition , who first caused his two youngest sons to be slaine in his sight , and then his three daughters ; and next their mother constantina , the daughter of tiberius the second , the next emperour before mauricius ; who beheld the deaths of his sonnes and daughters with great patience : but when he saw his wife in the hand of the tormentor , he burst forth into these words , ( acknowledging his faults ) o lord god , thou art just , and and thy iudgements are right . lastly , phocas commanded his head to be cut off , whose body , with his wives and children , were cast upon the shore , to be a publike spectacle for all the people ; where they lay upon the ground till one of the enemies which had belonged to mauricius , caused them to be interted . achaeus a king of the lydians , was much branded with this vice of covetousnesse , who when he had accumulated much riches , and that too by sinister meanes , not therewith contented , hee proceeded further , and put new and unheard of taxes and exactions upon his subjects ; when they knew his treasury abounded with all fulnesse and plenty : in hate of whose extreame avarice they conspired together , and made an insurrection against him ; and having surprised him in his palace , they haled him thence , and hanged him on a gibbet with his heeles upward , and his head drowned in the waters of pactolus ; whose streames ( as sundry authors write ) are of the colour of gold , and hath name amongst the golden rivers ; an embleme of his avarice . thus you see this deadly sinne seldome or never escapes without judgement . neither did iustinianus the second , the sonne of constantinus barbatus , escape the aspersion of this horrid vice , he was the last of the stocke of heraclius , a man covetous , unquiet , cruell , and unfortunate : he had two sycophants who furnisht his coffers , and for that were graced by him with all imperiall power and authority ; the one theodosuis , a monke , the other stephanus the emperours chaplaine : who was in such credit with his master , that he durst beate the old empresse . these two not onely exercised extortion and oppression amongst the subjects , but great cruelty upon the princes , dukes , and captaines , keeping one of them called leontius two yeares in prison ; who after escaping by the helpe of the patriarch , was made emperour , and cut off the nostrils of iustinian , and sent him as an exile to chersonesus . which leontius being after surprised by tiberius apsimarus , he cut off his nostrils and sent him into a monastery . after iustinian returned , being ayded by the bulgarians , and suprising both leontius and apsimarus , he caused them to be led bound through the market-place ; and having first trod upon their necks , cut off their heads : then hee pulled out the eyes of callinious the patriarch , and hanged up heraclius the brother of apsimarus . but at what time he sent his army against chirson , the host made philippicus bardanes emperour , who made all speed to constantinople ; and taking iustinian and his sonne tiberius from the sanctuary , commanded them most miserably to be slaine . nay , even your greatest prelates , and in the primest places of episcopall dignity , have not beene excluded from this generall sinne of avarice . martinus papa was of that gripple and penurious condition , that he commanded the ends of wax-candles left after masse , and the other service , to bee brought him home to his palace , to save him light in the nights for his houshold and family . and pontanus writes of one agolastus , a priest and cardinall , who though he allowed liberally meat for his horses , after repenting him of the charge , would in the night steale privately into the stable , and take the provender out of their mangers ; which hee used so long , that being watcht by the master of his horse , and knowing him , beate him soundly , as if he had beene a common theefe . but contrary to these , alexander the first , pope , was of that bounty and munificence , that scarce any meriting man but tasted freely of his liberality ; who used to say unto his friends in sport , i will tell you all my fortunes : i was a rich bishop , i was a poore cardinall , and am at this present a beggarly pope . a great example of this vice of desiring to get and have , was that of alcmaeon the son of megaclus , who when he had entertained some of the chief nobility of croesus king of lidia in their way to delphos , with great humanity and curtesie , the king loth to remain indebted to him , or at least , not some way to correspond with his bounty , invited him to his palace , and having abundantly feasted him for some dayes , when he was ready to depart and take his leave of the king , nay ( saith he ) you shall not part thus empty-handed from me before you have seen my treasury , and take from thence as much gold as you are able to carry , who being of the craving and having condition , presently provided himselfe of large garmenrs , and wide cloathes , with deep and spatious pockets , and thought not all sufficient , for comming to the magazine , having taken thence as much as it was possible for him to dispose of in any place about him , he then filled his mouth , and crammed it to the very teeth , and had conveyances in hair , and so swearing under this burden , disguised like a man distracted and quite out of his senses , he appeared before the king , who when he saw him so estranged from himselfe , burst into a loud laughter , and in contempt of his covetousnesse , with great scorne and derision let him depart . thus far herodotus . neither hath the feminine sexe been altogether free from the same aspersions , but most justly taxed ; for when brennus our countriman ( and brother to belinus king of this land ) being then captain of the gauls , besieged ephesus with his army , a great lady of the city , called dominica sent to parle with him , and made a covenant , for a mighty great sum of money to betray it into his hands , which brennus according to the composition entred , and after sacked and spoiled , and standing at one of the great gates to receive the reward , he willing to keep his promise , and yet in his heart detesting the avarice of the woman , caused so much gold and treasure to be thrown upon her , till under the huge masse she was buried alive . near allied to the former is the story of tarpeia , one of the vestall virgins in rome , who having covenanted with sabine the enemies to the romans , to betray unto them the capital for the bracelets they wore on their left arme , which were very rich and costly , they when they were entred and had possession of the place , in stead of their bracelets and carcanets threw upon her their shields and targets worne of their left armes , and so sti●●ed , smothered and pressed her to death : in memory of whose soul and traiterous act grounded on covetousnesse the hill where she was buried is called , the tarpeian mountain , even to this day , and this hapned in the year of the world 2305. europhites was likewise the wife of amphi●rus , who for a carcanet of gold given her by p●linyces , betrayed her husband , and discovered him in the place where he had hid himselfe , because he would not go to the the 〈…〉 warres , because it was told him by the oracle , that there he should assuredly die , for which he left a strict charge with his son alema●● , that he should no sooner hear of his death , but he should instantly kill his mother , which orestes-like he performed , and proved a ma●●icide to performe the will of his deceased father . thus you see not one of these three escaped a fearfull judgement . of contrary disposition to these was the virgin placidia daughter to the emperour valentintanut and eudosia , who neglecting all her fathers riches and honours , abandoned the vanities of the world , and betook her selfe to a devout and sequestred life . as the like did elburga , daughter to edward king of england , ( a saxon ) and had the sirname of seignior , or the elder edward . and if we look no further than to this city london the metropolis of the kingdom , how many pious and devout matrons hath it yeelded even from antiquity to this present , who have contributed largely to the erecting and repairing of temples , building of almes-houses and hospitals , erecting schooles for learning , maintaining poore ministers in preaching , in giving liberally towards halls , leaving stockes to set up young beginners , and bequeathing legacies for poor maides marriages , and these not for the present , but to the end of the world . for which god be praised , and daily increase their number : but this is directly averse to the argument now in agitation , which is covetousnesse . if it be dangerous to be rich even to him that knowes how to use his wealth , how much more fearfully perillous then for him that hath abundance of all worldly fortunes , and knows only how to abuse them . caesar being in spain , extorted great summes of money most injustly from the proconsul there , and certain cities of the lusitanians , though they neither offended him , nor violated any covenant with them , yet when they friendly set open their gates to receive him as their patton and defender , he spoiled their houses , made seisure of their goods , and even the temples of the gods he sacrilegiously robbed , it being his custome to rifle cities , not for any fault committed , but for the certain prey expected . in the first year of his consulship he stole ( for no better attribute my author giveth it ) 〈◊〉 thousand pound weight of gold out of the capitol ; he moreover sold societies , liberties , and immunities , nay even crownes , scepters , and kingdomes for gold ; he also defrauded king p●olomeus of six thousand talents at one time , in his own name and pompeys , before they were at distance . eutropius writes that flavius vespatianas was wretchedly corrupted with this vice , and evermore gaping after gold , who at his comming to the empire called in all those debts and impositions which were remitted or forgotten by his predecessour galba , to which he added new taxes more grievous and burdensom than the former , he increased all the tributes in the provinces , and in some doubled them , and for the avidity of money would sit upon all triviall and common causes , such with which a private man would have been ashamed to have troubled himselfe ; to the ●anditates 〈◊〉 fold honours , and to the guilty of any notorious act , pardon● ; his custome was to raise procurators ( such as were the most ●apacious ) to great and gainfull offices , for no other cause , but that 〈◊〉 they were ●●ll , he like a spunge might squeeze them , by forfeiting their whole ill-gotten estate into his own hands , neither was he ashamed to raise money out of urine , ( for so saith suetonius . ) thus we see what a monster money can make of the most mighty and potent men . sergius galba who was emperour in the year of our redemption , 71. those cities of spain and france , who were most constant to the roman empire , upon them he imposed the most grievous exactions and tributes ; he rob'd the stat●e of iupiter of his crown of fifteen pound weight in gold ; the souldiers who desired the roman eagle and military ensignes he decim●ted and tythed , dismissing , nine parts ; and ( to save charges ) reserved the tenth onely ; the german cohorts , appointed by the caesars to be the guard of their bodies , as most intrusted next their persons , he quite dissolved , and sent them empty handed into their countries without any reward at all ; he was moreover of that parsimony , that if at any time he had at his table more fare than ordinary , he would horribly repine at it ( forgetting the state of an emperour ) and say , that it was money expended in waste he said openly , for his own part he could content himselfe with a dish of pulse or pease , as sufficient to content nature . of the like penurious disposition was didius iulianus emperour , who made a law called did 〈…〉 x , to restrain the excesse in banqueting , who for his imperiall table would make a pig , or an hare , to serve him for three severall suppers , when his dinner was nothing else but a few olives and herbes . which abstinence had been very commendable , had it been for continence sake , and not the avaritious desire to save money . and aelius pertinax was of that frugality that he would set before his guests onely an halfe sallad , of lettice and thistles , two sops and a few apples , or if he would exceed at any time in his diet , he would feast them with a leg or a wing of a hen . and these two last emperours may compare with the former , who notwithstanding all his masse of wealth wrestingly and injuriously purchased , was wretchedly murdered by his souldiers in the sixty third year of his age , after he had reigned onely seven moneths and seven dayes . many others are for this sin alike branded , as tiberius caesar successour to augustus in the empire . candaulus a domesticke servant to mausolus queen of caria . ochus king of persia , cornelius ruffinus , valerius bastius , aulus posthumius albinus , pigmalion king of tyre , polymnestor king of thrace : neither of this greedy appetite of having , could cato vticensis , or seneca the grave and learned philosopher acquit themseves . of a quite opposite condition , and meerly antipathide to these earth-wormes were cimon the athenian , who all the spoiles and treasures gained from the enemy , freely distributed amongst his sellow citizens , reserving no part or portion for his private use or benefit , who kept open-house , and entertainment for all commers , strangers or others , where they were dayly feasted and entertained ; and whensoever he saw any indigent and needy persons , who laboured to their utmost power to sustain themselves , and their families , but could not do it , he sent his domesticke servants privately to relieve them with meat and money ; he caused moreover all the hedges , ditches , and fences , to be taken from his fields , orchyards and gardens , that the people might freely taste the fruits of them without any contradiction . which extraordinary liberality , ( not guilty of the sin of prodigality ) plutarch and lactantius much commend in him . and scipio sirnamed africanus ( who by his warlike prowesse first made africa subjugate to rome ) was never known at any time to depart from the forum , before by his bounty and benevolence , he had added some one or more to the number of his friends , who though he conquered carthage , and had all the rich spoiles thereof , yet at his death , when his coffers were searched , there were found in them but thirty three pounds in money , and two in gold , so great was his munificence . and the emperour nerva for the relief and sustentation of the needy and decayed citizens , disbursed at one time sixty hundred thousand pieces of silver , and made choice of divers of the prime and most trusty senatours to buy and purchase such fields as were vendible , and to divide them amongst the poor , according to their present necessities , as with cloathes , dishes , and vessels to the furnishing of their houses , and the rest to be given them in money ; nay , he made sale of lands and houses of his own to make good to the utmost his charitable purposes , ( for so dion cassius reports of him ) further , what fine , forfeit , or penalty soever came under the name of tribute he remitted , all the cities under his dominions afflicted with plague or famine he relieved , girles and boyes borne of poor and needy parents he gave order to be kept and educated at the publike charge , and this he caused to be punctually performed through all the cities of italy . all this and much more aurelius victor testifies of him : and these onely amongst many other i have presented to your view , as a beauty and splendor to make the opposite vice shew the more deformed and ugly ; adding onely this , thateven one nation can afford plenteous presidents of the like bounty and liberality . but i come now to shew you what dreadfull murders have been committed through this grand sin of covetousnesse , their strange discovery , and the fearfull judgements that have fallen upon the malefactours : in the relating of which , heu lacrymae , i am not able to vindicate our own nation , for in the time of queen elizabeth ( of blessed memory ) there dwelt in the lower end of cheap-side in a place called honey-lane , an old man and woman , the least of them threescore and ten yeares of age , who lived privately and kept no servant , and because they had some meanes comming in yearly , and lived sparingly upon it , were imagined by the neighbours to have good store of money , and rather because the furniture of their house was very neat and handsom , and fit to entertain any reasonable guests , ( though they seldom invited any ) and whether this by prating gossips were talked of at the conduit , and so overheard by some idle raskals , who have no other trade or meanes to live , but robbing , stealing , burglary , and the like ; it is not certain , but most true it is that in the dead of night , their house by a false key ( or some other pick-locke engine ) was entred , the two old people fast sleeping , murdered in their beds , their chests broke open , and rifled , and whatsoever was portable , and of any value carried away , and the doores fast shut upon the dead bodies : the next day they were not seen by their neighbours , who wondred they appeared not as they customably were wont , yet suspected little , but the second day when they found their door to continue shut , no noise at in all the house , nor any newes of them , they knockt and rapt at the door , but received no answer : in the end they sent for an officer , who with his assistants , forced open the doores , and found in the first room all things out of order , and walking up the staires they might see the chests and trunkes wide open , but looking further towards the bed , they might easily discover the good man and his wife miserably murdered : upon which , warrants were made for a privy search , and divers taken in suspition , but no witnesse or evidence could be brought against them : at length one vagabond-like sellow was laid hold on , who being brought before one of the city justices , and examined , could give no account of his life , and by reason he had been by some observed to hanker two or three dayes before thereabout , he was upon that presumption sent to newgate , and the next sessions arraigned and by some errour or default found in his answer , condemned and hanged , but innocently for that crime ( heaven knowes ; ) for the malefactor after the murder done , with his rich prise escaped into the low-countries , where he set up a trade , made good use of his stocke , and proved a very thrifty and thriving man , in so much that he grew into the knowledge and familiarity of the burgers , and was of good credit and countenance amongst them , and so he might have continued , but after some twelve yeares aboad there , being grown out of all knowledge and remembrance here in his own country , he could not rest in his bed , nor sleep quietly , but he must needs see england , and made a voyage hither to that purpose , having no other businesse but to buy a piece of plate in cheap-side , to carry over backe with him into the low-countries : to a goldsmith he comes , and in some few shops above the standard he cheapens a bowle , and whilest he was bargaining about the price , it happened at the same time a gentleman was arrested just over against bow-church , who presently drawing his sword , made an escape from the serjeants , and ran up towards the crosse , the serjeants and the people cried , stop him , and all their faces were bent that way ; which the murderer hearing and seeing , and not knowing the cause of their noise and tumult , he apprehends that he is discovered , and that this is done in his pursuit , and so begins to take his heeles . the people seeing him run , they ran after him , ( all not knowing the originall of this uprore ) they stop him and demand the cause of his flight , who in his great affright and terrour of conscience said , he was the man. they asked what man ? he answered , the same man that committed such a bloody murder so many yeares since : upon which he was apprehended and committed to newgate , arraigned by his own confession , condemned , and hanged first on a gibbet , and after at mile-end in chaines . thus we see how the devill never leaves his ministers and servants , especially in this horrid case of murder , without shame and judgement . another strange but most true story i shall relate of a young gentleman of good meanes and parentage brought up in cambridge , ( whose name for his worshipfull kinreds sake , i am desirous to conceal ) he being of a bould spirit , and very able body , and much given unto riot and expence , could not containe himselfe within his exhibition ; but being a fellow-commoner , lavisht much beyond his allowance : to helpe which , and to keepe his credit in the towne , he kept a good horse in the stable , and oftentimes would flie out and take a purse by the high-way ; and thus he continued a yeare , or thereabouts , without the jealousie or suspition of any : at length his quarterly meanes not being come up from his father , and hee wanting money to supply his ordinary riots , hee put himselfe into a disguise , tooke horse , and crossing new-market heath he discovered a purchase , a serving-man with a cloak-bag behinde him ; and spying him to travell singly and alone , he made towards him , and bid him stand and deliver ; the other unacquainted with that language , answered him , that he had but little money , and what he had he was loath to part with ; then , said the gentleman thiefe , thou must fight for it ; content , saith the other ; and withall both alight , and drew , and fell stoutly to their businesse ; in this conflict the honest serving-man was infortunately slain : which done , the other but sleightly wounded , tooke away his cloak-bagge , and binding it behinde his owne horse , up and fled towards the university ; and having set up his horse in the town , and carried the cloak-bagge or portmantuan to his chamber ; he no sooner opened it , but he found a letter directed to him from his father : the contents whereof were , that hee had sent him his quarterly or halfe-yeares allowance by his owne man a faithfull servant , ( commended unto him by a deare friend ) whom he had lately entertained ; willing his sonne to use the man kindly for his sake : which letter when he had read , and found the money told to a penny , and considering he had kil'd his owne fathers man , whom he had intreated to be used curteously at his hands , and onely to take away his owne by force abroad , which hee might have had peaceably and quietly brought home to his chamber ; he grew to be strangely alter'd , changing all his former mirth into a deepe melancholy . in briefe , the robbery and murder were found and known , and the lord chiefe justice popham then riding that circuit , ( whose neare kinsman hee was ) he was arraigned and condemned at cambridge assises , though great meanes were made for his pardon , yet none could prevaile ; the judge forgetting all alliance , would neither commiserate his youth , nor want of discretion , but caused him ( without respect of person ) to be hanged up amongst the ordinary and common malefactors . doctor otho melander reports this horrible parricide to be committed in the yeare of grace 1568. within the saxon confines . at a place called albidos , neare unto the lyon tower , which hath beene an ancient seat of the dukes of that countrey : there ( saith he ) lived a father who had two sonnes , the one hee brought up to husbandry , the other in merchandise , both very obedient and dutifull , and given to thrift and good husbandry : the merchant traded in lubeck , where in few yeares hee got a very faire estate , and falling sicke ( even in his prime trading ) he made his will , in which hee bequeathed to his brother about the summe of five hundred pounds , and his father ten , and died some few houres after he had setled his estate : but before his death he sent to his brother to come in person and receive those legacies ; the father not knowing how he had disposed of his meanes , dispatcht his other sonne with all speed possible to lubeck ; more avaritious after what his sonne the merchant had left him , then sorrowing for his death , though hee were a young man of great expectation , and of a most hopefull fortune . the surviving sonne who was the younger arriveth at the citie , and having first deplored the death of his brother , ( as nature bound him , and glad to heare of him so great and good a report , he takes out a copie of the will , and after receiveth his money to a farthing ; and with this new stock ( seeing what was past ) hee joyfully returnes into his owne countrey , who at his first arrivall was as gladly welcommed by his father and mother , who were over-joyed to looke upon the bagges that hee had brought ; but when by reading of the will they saw how partially the money was disposed , in that so little fell to their share , they first began bitterly to curse the dead sonne ; and after , barbarously to raile on the living ; out-facing him that he had changed the will , by altering the old and forging a new : which the innocent youth denying , and excusing himselfe by telling them that the originall was upon record , and by that they might be fully satisfied ; yet all would give them no satisfaction , till very wearinesse made them give over their heavy execrations : then the sonne offered them whatsoever was his to dispose of at their pleasure , which they very churlishly refused , and bad him take all , and the devill give him good with it : which drew teares from the sonnes passionate eyes ; who after his blessing craved ( but denyed ) very dolefully left them : and was no sooner departed from them , but to compasse this money they began to devise and consult about his death , which they concluded to be performed that night ; and when hee was sleeping in his bed , they both set violently and tygerly upon him , forcing daggers into his breast ; so that inforced with the agony of the wounds , he opened his eyes , and spying both his parents with their hands imbrued in his bloud , he with a loud ejaculation clamour'd out these words , or to the same sence : quae non aurum hominem cogis ? quae non mala suades ? in natos etiam stringere ferra iubes ? that is , o gold ! to what dost thou not compell man ? to what evils dost thou not perswade ? are not these sufficient , but must thou cause parents to sheath their weapons in their owne bowels their children ? which words were uttered with such a loud and shrill shreeke , that it was heard by the neighbours ; who starting out of their beds , and breaking open the doores , found them in the very act before the body was cold , for which they were apprehended and laid in prison , fettered with heavy chaines ; and after being condemned , the morning before the execution the father strangled himselfe , and the mother was carried by the devill both out of the tower and dungeon , and her body found dead in a muddy ditch , with her necke broken asunder . sorry i am that i can paralell this inhumanity ( arising from the insatiate desire of gold ) out of our owne countrey ; thus it hapned : an inne-keeper in a knowne city of this kingdome , whose wife was living , and they having betwixt them lost one onely sonne , and a sole daughter ; the sonne he made meanes to be put to an east-india merchant , who imploye him to sea , and to trade and traffick in that countrey , where he stayed long , ( some ten yeares or thereabout ) insomuch that there was great doubt of his life ; and to his parents and friends it was credibly reported that he was dead , and therefore they gave over the care for him dead , to provide for the daughter living ; and at convenient age provided her of an husband , and gave her a competent portion , so that the young couple lived well and thriftily together in the countrey , some two miles distant from their fathers house : in this interim the climate had much changed the young mans complexion , who being but a beardlesse stripling when hee went his voyage , after ten yeares was growne hairy and a full man , and might be easily out of knowledge ; who returning into england with a good stocke , as having the best part of a thousand markes in his purse , after he had dispatched his businesse here about the towne , he had a great minde to travell downe into the countrey , to see how the good old folke his father and mother did ; and having trust up his money in a port mantuan , he provided himself of a good nag , and fastning it safe behinde him , and being well accommodated for his journey , he set forward , and in few dayes sped him so well , that he came within some six or seven miles of his fathers ; but all the way as he was travelling alone , he was meditating with himselfe , that his father and his mother were growne aged , and he was now as willing as able to furnish them in any necessities whatsoever ; or if his sister were living and unmarried , hee had wherewithall to give her a sufficient portion , to see her well bestowed : and these were his true filiall and fraternall conceptions , to depart liberally of what he had unto them . he further apprehended , that because every body tels me , that knew me in my minority , i am so altered and growne out of knowledge , i will conceale my selfe at the first ; that when after i shall open and discover my selfe to them , i shall finde the more kinde and loving welcome at their hands . by this time comming to the next thorow-fare towne , in the way to the citie he alighted , and called for wine , and the host to keepe him company ; of whom he demanded earnestly if such a man were in health ? and how his wife fared ? who answered , they were passing well , and able to live in very good and fashionable manner : then demanded he of their daughter , and what was become of her ? who replyed , that she was honestly married to a thrifty and carefull husband , and that she lived in the next village just in his way to the citie ; of all which being exceedingly joyfull , hee tooke horse againe , and found the house where his sister lived ; whose husband being from home , after some discourse past betwixt them , and she ingeniously confessing to him that he was a stranger , and no way knowne to her , he at length told her what he was , ( her brother ) whom they supposed to bee dead ; withall the successe of his fortunes 〈…〉 at which , when by circumstance she found true , she was extreamely extasied , and first would have him to alight and stay till her husband came home , which he would not by any meanes doe ; then she would have accompanied him to her fathers : but he would yeeld to neither , telling her his conceit ; how he meant to carry himselfe to the two old people , intreating her of all loves , to conceale his comming for a day or two , and then to come and aske for him at their fathers , where she should finde what welcome hee would give her : to which ( though unwilling ) she assented , and he rid forward , and an houre before sunne-set , came to his fathers inne , and calling to the hostler , bad him to take off his port-mantuan , and after to walke his horse well , and then put him into the stable ; and then he called for mine host , who presently appeared like a joviall old lad ; hee called then for his hostesse , and gave her the port-mantuan , saying to her , good hostesse , lay this up till i call for it , for here is that which i hope will make us all merry : then hee desired to have the best chamber in the house , and bespake supper , telling them he was alone , and desired them both to keepe him company ; yet all this while they not so much as suspected what he was : and whilest he was gone into the stable to see his horse , the woman feeling what weight the port-mantuan had , told her husband , and the devill presently put it into their mindes to murder the stranger for his money : supper-time came , and they accompanied him , much discourse at randome past amongst them , but covetousnesse and the devill so blinded their eyes , that all this while they knew him not : after supper they tooke their leaves , to plot what they before had apprehended : to bed he went , and in the dead of night they both entred his chamber , and murdered him sleeping ; then they conveyed his body into a backe place and buried it , his horse they tooke out of the stable , washt the bloud out the chamber , and shifted a new bed in the place , so that all things were handsome , as if nothing had beene . in the morning when they thought the worst had beene past , comes the sister with her husband , she askes for such a stranger , they stifly deny that any such lodged there ; which they did so constantly , that she entreated them not to keepe her owne brother and their sonne from her , who was come out of the indies with such a summe of money , to relieve all their necessities : at first they are both strooke silent , but questioning her further , when by all circumstances whatsoever she said , they found it to be true , not able longer to containe themselves , they fell into a loud exclamation , weeping , and wringing their hands . briefly , for this they were both publickly executed , and the strangenesse of the accident by all that heard it , admired . i have read strange reports concerning the death of grating usurers , who though by their broking exactions , and corroding oppressions , doe not visibly imbrue their hands in the bloud of the indigent and needy ; yet by their horrible extortions have put them to more lingering and torturing deaths , as to starve , famish , and perish , not beggering private persons who are compelled to come within their griping clutches only , but annihilating and undoing of whole families and housholds at once : i have heard of one of those earth-wormes , who dying of a suddaine appoplex , his executors with his wife , desired to have his body dissected and opened , that they might know certainly of what disease he died ; one giving out one cause , a second another ; and to satisfie that doubt , when the surgeon came to use his art , and had searcht him thorowly , he found all his entrayles in good order , onely his heart was wanting , at which all the spectators were amazed , and almost stupified , as holding it to be prodigious ; till at length one of the neighbours ( pleasantly conceited ) and being well acquainted with his having disposition , you had best ( said he ) to looke for his heart in his great bar'd chest , for there it was ever in his life , and why not now in his death ; which though jestingly spoke , the executors tooke in earnest , and causing the chest to be opened , they found it panting upon his treasure . this ( whether true or no ) yet sure i am that it is a just taxation conferred upon extortioners and usurers . doctor melander puts me in minde of another of the like , ( if not worse condition ) who being borne towards his grave , was interposed by a devout man , who by reason of his cruell and abhominable extortions , denied him the right of christian buriall : which seeing they could not obtaine , as of custome and president , they ( i meane his wife and friends ) offered a large summe of money to have him buried , if it were but in any corner of the church-yard , but the pastor would be neither moved by prayers or bribes , but alleadging that he who lived his whole life-time worse then any turke , heathen , or infidell , ought not in death to have those solemne rights belonging to a christian ; and therefore stopt his eares to whatsoever they could alleadge in his behalfe : at length , after long debating the matter , it was concluded betwixt the two parties , that a cart and two oxen should be provided , and the coffin to be put into the cart , and to what place soever the beasts should carry him ( without guide ) there should his place of buriall be : well , the oxen were put into the cart , and the body in it , who went their way of their owne accord out at the townes end , and then forward , just to the common execution place , where they made a stand , and could not by any violence been compelled any further , and there his grave was digged and he buried ; a place due to all that generation of vipers . sic deus eventu mirando ostendit in orbe vsurae quantum , sit scelus atque nephas . god by the event , thus shewes them what to trust , what base use is ; how perjur'd and unjust . i will onely adde a third from the before-named author , who ( if possible ) exceeding the other in his foenatory exactions , fell into an extreame agony of sicknesse , which grew desperate and mortall ; so that there was no helpe to be expected from physitians or others , but that needs he must die : which his wife perceiving , came weeping unto him , and humbly besought him to make his will ; and as to provide a place for his soule in heaven , so withall to settle his estate upon earth : to which he seemed very unwilling ; but upon her great importunity hee called for pen , inke , and pape , and writ with his owne hand as followeth : imprimis , i bequeath my soule to the devill , who as in life he ever had it in keeping , so in death it is fit that he , and hee onely , should take it to his charge : which his wife hearing , shee grew greatly astonished , and besought him , that since hee had no care of himselfe , that hee would have some respect of her , by knowing what shee should trust to after his death : when straitway he writ farther ; and thou wife also shalt goe with me to hell , who hast beene conscious of all my fraudulencies , crafts , and cozenages , being partly to maintaine thy pride and gay cloathes , and hast made me rob the orphant of his coat , and the widdow of her garment , to helpe thy superfluity . then she thinking him distracted , and quite out of his senses , sent presently to the parson of the parish to give him some ghostly instructions for his soules health ; adding in the conclusion , that he hoped he would not forget him in his will : at which words he tooke pen , and writ againe as followeth . item , and thou o parson shalt beare us company to the infernall torments below ; for knowing of all my wicked and injust proceedings , thou wast so farre from reproving them , that thou didst rather smooth me up in my sinnes , and connive at my delinquencies , onely to be welcome at my house , and eate fat bits at my table ; for such are the just judgments denounced against us . his moritur dictis , subito vir , pastor , & vxor abrepti , ardentes ad phlegetontis aquas . thus englished . this said , the man , the parson , wife , all three died , and were borne to hell immediately . salomon saith , prov. 11. 3. the uprightnesse of the iust shall guide them , but the frowardnesse of the transgressors shall destroy them . riches availe not in the day of wrath , but righteousnesse delivereth from death . and of the hatefulnesse and contemptible estimation of usury amongst good men , we may reade cato major in the proem to his booke de re rustica , thus : majores nostri fic habuere , & it a in legibus posuert . furem dupli condemnari , faenerat●●em quadrupli : our ancestors held this position , and put it amongst their lawes , that the mulct or penalty imposed on a theefe should be double , but of an usurer foure fold . and cicero offic. lib. 2. hath these words : when it was demanded of cato major , what was most conducent and necessary in a private family ? he answered , to feed well : being askt what was the second ? he said , to feed well , and enough : being askt what was the third ? he replyed , to be well cloathed : being askt the fourth , he returned answer , to plow and till the earth : lastly , being askt what it was to be an usurer ? he replyed , even so much as to be a murderer . they that will be further satisfied concerning this argument , i referre them to mart. schipperus in speculo vitae anlicae , ad tomum germanicum sextum d. lutheri , d. musculum in psalm . 15. benedict . aretius in problem . iohannes fulgent . baptist. in psalm . 15. and gorhardus , lorichius , hadumarius , in institutione catholiea , &c. chap. vi. gods iudgements against lust. this sinne is by some defined to be a lascivious petulancie , an inordinate use of pleasures and delights , or an over-doing prosusenesse , either in curiosity of apparrell or superfluity in feasting : others call it a concupiscence of proving unlawfull pleasures , a desire of copulation above measure , or against reason ; it is also a solution or dissolving into voluptuousnesse , and by the law of god is condemned : as marke 7. 21. for from within , even out of the heart of men proceed evill thoughts , adulteries , fornications , murders , thefts , covetousnesse , wickednesse deceit , uncleannesse , a wicked eye , backbiting , pride foolishnesse , all these evils come from within , and defile a man , &c. rom. 13. 12. the night is past , and the day is at hand , let us therefore cast away the workes of darknesse , and let us put on the armour of light , so that we walke honestly as in the day ; not in gluttony and drunkennesse , neither in chambering and wantonnesse , &c. corinth . 2. 12. 21. i feare least when i come againe my god shall abase me amongst you , and i shall bewaile many of them which have sinned already , and have not repented them of the uncleannesse , and fornication , and wantonnesse which they have committed . ephes. 4. 19. which being past feeling have given themselves unto wantonnesse , and to worke all uncleannesse . 2 peter 2. 18. for in speaking swelling words of vanity , they beguile with wantonnesse through the lusts of the flesh , them that were cleane escaped from those which were wrapped in errour ; promising them liberty , and are themselves the servants of corruption . and againe , 1 peter , 4. 3. for it is sufficient that we have spent the time past of our life after the lusts of the gentiles , walking in wantonnesse , lust , drunkennesse ; in gluttony , drinking , and abhominable idolatry : wherein it seemeth to them strange , that you runne not with them into the same excesse of riot ; therefore speake they evill of you , &c. there is also fornicatio , differing in some kinde from the former , and this includeth all unlawfull copulation , or illicite congression , in any tye of wedlock , consanguinity , affinity , order , religion , or vow : and this is twofould , spirituall and corporall , or carnall ; that spirituall is meere idolatry , so hatefull to god , and so often forbid in the holy text , which is attended by infidelity , and every hurtfull superstition : it includes also the lust of the eye , with the consent of the minde , according to that text , whosoever shall looke upon a woman and lust after her , &c. all uncleane pollution is called carnall fornication , and that which is called simplex , or simple , is soluti , cum soluta , and a most mortall sinne , and provoketh the wrath of the lord : deut. 22. 23. if a maid be betrothed to an husband , and a man finde her in the towne and lie with her , then you shall bring them both out unto the gates of the same citie , and shall stone them with stones to death : the maide because she cryed not , being in the citie ; and the man , because he humbled his neighbours wife : so thou shalt put away evill from among you , eccles. 19. 2. wine and women leade wise men out of the way , and put men of understanding to reproofe ; and hee that accompanieth adulterers shall become impotent : rottennesse and wormes shall have him to heritage , and he that is bold shall be taken away and be made an example . jerem. 6. and 7. how should i spare thee for this ? thy children have forsaken me , and sworne by them that are no gods . though i fed them full , yet they committed adultery , and assembled themselves by companies in the harlots houses : they rose up in the morning like fed horses , for every one neighed after his neighbours wife ; shall i not visit for these things , saith the lord ? shall not my soule be avenged on such a nation as this ? hosea 4. 10. for they shall eate and not have enough , they shall commit adultery and shall not increase , because they have left off to take heed of the lord : wheredome , and wine , and new wine , take away thine heart . againe , vers. 14. i will not visit your daughters when they are harlots , nor their spouses when they are whores , for they themselves are separated with harlots , and sacrifice with whores , therefore the people that doth not understand shall fall . 1 cor. 6. the fornicatour shall not inherit the kingdom of heaven . hebr. 3. nor the fornicatours and adulterers . adulterium , or adultery the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews ninph ; and it is twofold , spirituall and carnall : that which is called spirituall is metaphoricall , including every sin committed by a christian man , because every christian soul is contracted to christ the husband . that which is called carnall , is either simple or single , when but the one party is married ; or double , when both are in the matrimoniall or conjugall tie : and all of these are condemned in the holy text , gen. 20. 3. god came to abimelech in a dream by night , and said unto him , behold , thou art but dead , because of the woman ( sarah ) whom thou hast taken ; for she is a mans wife . now then deliver the man his wife again , for he is a prophet , and he shall pray for thee , that thou mayst live : but if thou deliver her not again , be sure that thou shalt die the death , even thou and all that thou hast . lev. 20. 10. and the man that committeth adultery with another mans wife , because he hath committed adultery with another mans wife , the adulterer and the adulteresse shall die the death . lev. 5. 20. but if thou hast turned from thine husband , and so art defiled , and some man hath lien with thee besides thine husband , then the priest shall charge the woman with an oath of cursing , and the priest shall say unto the woman , the lord make thee to be accursed and detestable for the oath among the people , and the lord cause thy thigh to rot , and thy belly to swell . verse 28. when ye have made her drinke the water ( if she be defiled , and have transgressed against her husband ) then shall the cursedwater ( turned into bitternesse ) enter into her , and her belly shall swell , and herthigh shall rot , and the woman shall be accursed amongst the people . prov. & . 32. he that committeth adultery with a woman is destitute of understanding , he that doth it destroyeth his own soul , he shall finde a wound and dishonour , and his reproach shall never be put away . again , 30. 18. there be three things hid from me ; yea , four that i know not : the way of an eagle in the air , the way of a serpent upon a stone , the way of a ship in the midst of the sea , and the way of a man with a maid . such is the way also of an adulterous woman , she eateth and wipeth her mouth , and saith , i have not committed iniquity . eccles. 23. 22. and thus shall it go with every wife that leaveth her husband , and getteth inheritance by another : for first , she hath disobeyed the law of the most high : and secondly , she hath trespassed against her own husband : and thirdly , she hath played the where in adultery , and gotten her children by another man , she shall be brought into the congregation , and examination shall be made of her children , her children shall not take root , and her branches shall bring no fruit , a shamefull reproach shall she leave , and her reproach shall not be put out , &c. wisd. 3. 16. the children of adulterers shall not be partakers of the holy things , and the seed of the wicked shall be rooted out , and though they live long , yet shall they be nothing regarded , and their last age shall be without honour , if they die hastily they have no helpe , neither comfort in the day of triall ; for horrible is the end of the wicked generation . again 4. 3. the multitude of the ungodly which abound in children , is unprofitable , and the bastard plants shall take no deep roots , nor lay any fast foundation : for though they bud forth in the branches for a time , yet they shall be shaken with the winde , for they stand not faste , and through the vehemency of the winde they shall be rooted out , for the imperfect branches shall be broken , and their fruit shall be unprofitable , and sower to eat , and meet for nothing , for all the children that are borne of the wicked bed shall be witnesse of the wickednesse against the parents when they be asked . and what more terrible judgements than these can be threatned against the adulterers . let us now hear the fathers : this is saint austins counsell , de verbo dom. tract . 48. if you will marry wives , keep your selves unto them , and let them finde you the same you desire to finde them ? what is he desirous to marry , and would not be coupled to a chaste wife ? or if a virgin , one that is untoucht ? be thou also chaste and untoucht . dost thou desire one to be constant and pure to thee ? be constant and pure to her ; for can she prove so to thee , and not thou also to her ? saint chrisostome , hom. 3. as that pilot which suffers his ship to be wracked in a port or harbour is inexcusable , so he that to qualifie the lusts of the flesh shall lawfully take a spouse to live withall for better and for worse , and shall after insidiate the bed of his neigbour ; neither can that man whose wanton eyes and petulant fancies wander after every loose prostitute or strumpet , either acquit himselfe to men , or excuse himselfe towards god , although he shall ten thousand times alleadge his naturall inclination to pleasure : or how can that properly be called pleasure , which is waited on by fear , diffidence , danger , and where there is expectation of so many evils : accusation the seat or the tribunall of justice , and the ire and wrath of the judge , he stands in dread of all things , shadowes , walls , stones , graves , neighbours , adversaries , nay even his dearrest friends . but be it granted , that their guilt be private , and known onely to the delinquents , they are not therefore safe , here shall they bear a conscience even reproving , and suggesting bitter and fearfull things against them ? and the conscience to be alwayes about them . for as no man can fly him , so none can evade or avoid the sentence of that private court , for this judicatory sense is not with gold to be corrupted , with flattery mitigated , not by friends mediated , in regard it is a thing divine , and by god himselfe placed and appointed to have residence in our hearts . saint ambrose de patriarchis , in speaking of the patriarchs , abraham and iacob , and of their multiplicity of wives , he in excuse of them saith , that abraham was before either the law or the gospell , and in his time big 〈…〉 y was rot forbidden . now the punishment of a fault grew from the time of the law , for it was not a crime before it was inhibited and forbid ; so 〈◊〉 had four wives , which whilest it was a custom was no crime , who as they married not meerly for concupiscence , and to fulfill the lust full desires of the flesh , but rather instigated by providence to the propagation of issue ; therefore let no man flatter himselfe by making them their president , for all adultery is damnable , &c. ioses the son of iehochanan in that book which the hebrews stile capi 〈…〉 vel apothegmata , hath this saying , the time which a man spends in multiplying words with a woman , he loseth to his great damage ; for at length with her petulancy she will bring him to perdition . and rabbi a●●ba saith , laughter , and the light and unconstant moving of the head , easily convince a man of loosnesse and effeminacy . and habbiben syra saith , for the sake of beautifull women the strongest have fallen , and many have perished ; therefore hide thine eyes from the allurements of a fair woman , lest she catch thee in her snare , and thou become her captive , to thy des●●●ction . dionysius the elder ( though otherwise a tyrant ) when he by complaint made had understood his son to whose charge he had committed the government of a province , to have stuprated the wife of a noble young gentleman , he sent for him , and being exceeding angry , demanded of him , if he had seen any such president in his father . to whom he replied , many , for he had not a king to his father . nor thou , said diony 〈…〉 s , art likely to have a king to thy son , if thou followest these lewd and luxurious courses . the tyrant holding adultery a crime worthy to disinherit him from all regall authority , which is now made no more than a sport and pastime amongst great ones : for sylla sirnamed faustus , the freed man of sylla the great competitour against marius , hearing that his naturall filler had entertained two adulterers into her service at once , which were fulvius fullo and pomponius whose sirname was macula , he put it off with a jest upon their names , miror ( inquit ) sororem meam maculam habere cum fullonem habet : that is , i wonder my sister should have a macula , or wear any spot or stain , when she hath a fullo , a fuller , that washeth and taketh out staines still so near her . there is also scortation , of scortum a whore , which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is scortari , the hebrews zonach . to this capitall head of lust likewise belongeth incest , which is a venereall abuse in affinity and consanguity , which for these reasons may be said justly to be prohibited , because man naturally acknowledgeth an honour to his parents , and so by consequence a more than common respect to those of his near blood and alliance . secondly , because it is necessitous , that persons arising from one root and stem be mutually conversant . thirdly , it hindereth the increase of friends , which are lost by not marrying into other stockes and families . lastly , when a man naturally loveth his sister or cousin-germine , being so neer to him in blood , if that venereall ardor which comes from commixtion were added , love would break out into raging lust , which is altogether repugnant to all modesty and chastity . there is also sodomia , turpitudo in masculum facta , contranaturam : of which to speak i will be very sparing . thus you see the sixth of the seven heads as the beast , dissected and anatomised : but i come now to history and example . cateline that firebrand of rome , and pestilent incendiary of all sedition , to adde to all his other criminall and capitall malefactions , which were indeed beyond president , or since his time , by any of the most notorious ruffians , that the later ages have bred , if imitated , yet scarce equalled , and therefore much lesse exceeded : this arch yillain ( i say ) to all his other wicked acts added also these of adultery and incest : he was infamous for his many stuprations with a noble virgin of rome ; he raped also one of the vestal● or priests of vesta ; and further , to enjoy the embraces of aurelia arestilla , he took away her son by poyson , because being grown to maturity and yeares of discretion , he opposed his mothers second nuptials , which was in those dayes held to be immodesty amongst the noblest matrons of rome ; and thus salustius and valerius report of him . calius cap. 30. lib. 8. reports that bagoas the eunuch was much indeated to alexander the great , for no other cause but that there was some brutish and unnaturall congresse betwixt them ; therefore when orsines a noble persian came to see alexander , and presented to him , and to them of his choice and intimate friends , many great and rich gifts , but gave to bagoas not so much as the least honour or respect , being asked the reason thereof , he made answer , i owe unto alexander and his friends all the duty and reverence that can be expectect from a true loyall and faithfull heart , but to a whore or strumpet such as bagoas is , to him i acknowledge not so much as the least notice to be taken that such a wretched fellow lives . of the lusts and intemperances of augustus , iulius , tiberius , heliogabalus , caligula , commodus , domitian , proculus , and others , i have sufficiently spoken before : which shewed , as the roman emperours exceeded in state , power and majesty , so most of them maculated and poluted their high and sacred calling with the most base effeminacies and sordidst luxuries that the heart could conceive , or the fancy of man apprehend . neither have they alone been guilty of these notorious crimes and vices , but all nations have been tainted with the like impurities , which hath been the depopulation of famous cities , the ruines of kingdomes , the removing of monarchies , from one people and language to another , when seldom any conquerour from any nation brought home their victory without their vices , of which there be frequent examples . the babylonians were the first that usurped the name of a monarchy ; the medes and persians wrested it from them ; the grecians wan it from the former ; and lastly the romans from the grecians , who as they learned of them graecari , to drinke hard , so mechari , to stuprate and adulterate ; and as they used their dominion , and tyranny , governing them by substitutes , and praefects , and proconsuls , and the like ; so with their power they brought in their prodigalities , riots , feastings , rapes , adulteries , stuprations , scortations , fornications , even to abhominations above nature , too immodest to speak , then by consequent , too devillish to act . but from generalities i come to particulars . gemelius tribunitius , though he were one of the patricians family , and a nobleman of rome , yet was so degenerate in his condition , that of his own house he made a brothell or stewes , where amongst others were vitiated mutia and fulvia , two illustrious women , and of especiall remarke in the city , with a noble youth called saturninus ; who was polluted and defiled against nature : but as some report of the master of the family , his house was after accidentally set on fire , and he himselfe added part of the fewell to the flame . and in this kinde of punishment lust may be said , ( and not altogether unproperly ) to be quenched with fire . calius reports of dionysius junior , that comming into the city of locris , where he had the entertainment belonging to a prince of his estate and quality , but the town abounding with fair and beautifull virgins , he could not bridle his exorbitant appetite , but some he courted with fair words , others bribed with rich gifts , and such as he could win to his insatiate desires by neither , he committed violence upon their persons , insomuch that divers of the noblest maidens were by him vitiated and corrupted , which they not having patience to endure ) made an insurrection against him , and having first dispatched his guard , to whom he most trusted , they seised upon his person , and put him so great maceration and torment : for , binding him to a stake , they thrust sharpe needles betwixt the nailes and flesh of his toes and fingers , and when he had endured as well the taunts of their tongues , as the exquisite tortures of their engines , they put him to death , and after having dried his bones , pouned them to dust in a morter : and such was the reward of his brutish and beastly luxury : to whom i will adde lusius the nephew to marius by the sisters side , who for offering a preposterous carriage of lust to treboninus a young man of an excellent aspect and feature , and withall of a civill and modest carriage , ( by profession a souldier ) was slain by him in his tent , notwithstanding the greatnesse of his alliance and kinred , of which he prefumed so far , that even the most abhominable evils by them countenanced , might be held lawfull . and by the like encouragement , namely the impurity of the times , sotodes the obscene iambicke writer composed his verses in that strain , as savouring nothing but pathicke and cinedicke venery ; abhorred by all modest and chaste eares and eyes ; insomuch that of them grew a proverbe , if any mans workes tasted of ribaldry or obscenity , it was called sotadicum poëma : and of him politianus speakes in his natricia . the corinthians were extremely taxed with this incontinence , for it is said of them , that they prostituted their wives and daughters for gain , and hence grew a proverbe , non cuivis homini contingit adire corinthum ; it is not for every man to go to corinth , they pay so dear for their pleasure . the babylonians , tyrrhenians , and massagelans were also greatly contaminated with this vice , abusing their bodies in that monstrous sort , that they were said , rather to live like beasts than men . it is a sin which compelleth men neither to have care of their own good names , nor of their posterity which shall come after them ; and therefore draco the famous law-giver writ so bitterly against this concupiscence , that he is said , rather than to have drawn them in inke , to have inscribed them in blood : and no wonder if he were so austere and supercilious against it ; when it inforceth us to covet above our power , to act beyond our strength , and to die before our time . one defineth it thus , an enemy to the purse , a foe to the person , a canker to the minde , a corrasive to the conscience , a weakner of the wit , a besotter of the sense , and a mortall enemy to the whole body ; it sweetneth with pleasure to the path of perdition , and is the loadstone leading and guiding to ruth and ruine , ( so far pliny . ) demonax termes it , a pleasure bought with pain , a delight hatched with unquiet , a contentment accompanied with fear , and a sin finished with sorrow , by continuance it growes to impudence , and shame , and infamy continually waites at the heeles thereof . for further instance , one hostius a prince who lived in the time of augustus caesar , was a man of a most perdit obscenenesse , practised in that superlative degree of filthinesse , that scarce any age could produce a prodegy to paralell him , modesty will not suffer me to give them name . and tegillinus ( according to tacitus lib. 17. ) was a man of a most corrupted life , who soothed and humoured nero in all his ribaldries , his sirname was othonius , by whose flattery and calumny many a noble roman was put to death : and when otho who succeeded nero , came to wear the imperiall purple , and to be instated emperour , he sent ( amongst other malefactours ) for him , to suffer as a putrified and corrupt member of the state , and when the executioner with other lictors and officers came to surprise him in his house , they found him drinking and rioting amongst his catamites and harlots , where without limiting any time either to settle his estate , or to take leave of any of his friends , he was instantly slain , and his wounded body cast into the open streets . crassus the richest of the roman fathers , after the death of one of his brothers , married his wife , by whom he had many children . and surinus the wealthiest and most potent of the parthians next to the king , had in his tents two hundred concubines at one time . and xerxes king of persia was so given over to all licentiousnesse and luxury , that he hired pursuivants , and kept cursors and messengers in pay to inquire and finde out men who could devise new wayes of voluptuousnesse , and to them gave great rewards , for so valerius maximus reports of him . and volateranus remembers us of one vgutius a florentine prince , who was slain of his citizens and subjects for stuprating their wives , and vitiating their virgins . thus seldom we see this vice to go unpunished . nor is it particular to the masculine sex , as the sole provocatours hereof , but women have been equally and alike guilty . we reade in genesis of potiphars wife , who solicited ioseph to her adulterate embraces , who because he refused to commit such villany , and to offend both god and his master , she accused him to his lord , that he would have done to her violence , for which he lay two years in prison . but from prophane histories we have many examples . for iulia agrippina the mother of nero was said to have unlawfull congresse with domitian , for so iuvenal saith : nay more , after feasting and banqueting , in the heat of her cups , when she with her son were together topt with wine , they commonly used incestuous consociety : the conclusion of which impious lust was , that the son in the end having caused his mother to be slain , commanded her body to be dissected , and ript open before his face , as longing to see the bed wherein he lay when he was an unborne infant . she was the daughter to germanicus , sister to caligula , the wife first of domitius , after of clodius whom she poysoned , for no other cause but to make nero her son emperour : and you hear how well he requited her . a chicken of the same brood was messalina the daughter of messala , and the wife and empresse of claudius caesar , a woman of a most insatiate lust , whose custome was to disguise her selfe like a private gentlewoman , so that she might not be known , and with her pandor ushering her , to walke unto common stewes and brothell-houses , and there prostitute her selfe to all commers whosoever , nay , she was not ashamed to contend with the ablest and strongest harlot in the city for masterie , whence also shee returned rather tyred then satisfied ; nay more , she selected out of the noblest wives and virgins to be eye witnesses and companions in her filthinesse , whither men also were not denied accesse , as spectators , against all womenly shame and modesty : and if any noble gentleman of whom she seemed to be enamoured , refused or despised her profered imbraces , shee would feigne and devise some crime or other to be revenged on him , and his whole familie . pliu. lib. 29 tels us , that one vectius valius a notable physitian was nobilitated meerly for pandthering to her luxuries . fabia the wife of fabrius fabricanus grew greatly besotted on the love of a faire young gentleman call'd petroninus valentinus , who the more freely to injoy in her petulant imbraces caused her husband to be traiterously murdred . but being ( in regard of the high measure of the fault ) complain'd upon by her husbands kinred and friends , shee was convicted by the iulian law , and suffered according to the penalty thereof . martiall reckoneth up as notorious strumpets and adulteresses , leviana , paula , proculina , zectoria , gallia , as catullus remembreth us of austelina , and iuvenall of hyppia . zoe one of the roman empresses caused her husband arginopilus to be slaine to adulterate her selfe with michael paleologus : but who shall read of both their ends shall finde that they were most wretched and miserable . as these for scortation and adultery , so others have been notoriously infamous for incest : giddica the wife of pomminius laurentinus grew into such an extreme dotage of her sonne in law comminius , that not able to compasse her unchaste desires , and her incestuous love being discovered to her husband , shee dispairingly strangled her selfe ; of which death also phoedra alike besotted on her husbands sonne hippolitus perished . papinius the sonne of papinius volucris had a beautifull sister whose name was canusia : these two spending their childhood together , as their yeares , so their naturall affection increased , insomuch that the one thought nothing to deer for the other , their love being mutuall and alternate , not guilty of the least impious thought or immodest apprehension , but when they came to maturity , new thoughts began to grow , and fresh temptations to arise , to which in their minority they were altogether unacquainted , and now they could not sollace themselves without sighing , nor frame any mirth , but mixt with melancholly ; both were sick and of one disease , but neither had the boldnesse to discover the nature of their malady , and thus they continued for a season ; in the meane time the father had found out a noble match for his sonne , but he put it off with evasions , and could not bee wonne to lend a willing eare to the motion : the mother also had sought an husband for her daughter , to which shee was quite averse , alledging her youth and unripenesse of yeares , and so both the motions had a cessation for a time without any suspition , in which interim the incestuous fire burst out into a flame , which in the end consumed them both ; for the sister was found to be great with childe by the brother , which a length comming to the knowledge of the father , he grew inraged beyond all patience , neither could his wrath be mitigated or appeased by the teares of the mother , or mediation of any friend , but his constant resolution was , they both should die : yet not willing to imbrue his own hands in their bloud , he devised another course , causing two swords to be made , the own he sent to his son papinius , the other to his daughter , with no other message then this , you must not live , which the wretched creatures understanding , & knowing the austeritie of their father , and his constancy in his resolutions , hee fell upon the one , and shee on the other , and so miserably ended their lives . iulia was the step-mother of antonius caracalla emperour of the romans , who having cast many wanton glances towards her , and she reciprocally answering them , at length when they were in familiar discourse together , he brake forth into these words , vellem si liceret , i would if it were lawfull : whose meaning she soone apprehending suddenly answered again , and without pause , si lubet licet , leges dat imperator non accipit , if you like it is lawfull , emperours make lawes but are tide to none ; with which words being emboldned , he first contracted , and then publikely married her , notwithstanding some few dayes beforehe had caused her owne sonne geta to be put to death , and this is related by sextus aurelius , and by aeli●● spartanus . amongst these incestuous is listed capronia the vestall virgin , who for her offenc● was strangled . semiramis was the wife of ninus king of assyria , who after she had caused her husbands death , and fearing lest so great and warlike a people would not be govern'd by one of her sex , shee tooke upon her the masculine shape of her sonne , whom she had altogether brought up in delicacie and effeminacy , and in his name she raigned for the space of fourtie two yeares , conquering the most part of asia , and erecting many famous cities : but babylon she made her chiefe place of residence , who also hedged or walled in the vast river euphrates , turning the channell , and compelling it to run through the great city , yet according to diodorus , lib. tertio , shee grew to bee of that venerious and libidinous disposition , she did not onely admit but hire and inforce divers of the youngest and ablest souldiers to her lascivious and incontinent imbraces , and further as trogus pompeius , lib. 2. hath left remembred , shee laboured to have carnall congression with her sonne ninus , ( whom she concealed in her pallace , ) and whose shape she adulterated : for which setting all filiall respect and obedience aside hee slew her with his owne hands , and after raigned in her stead . a young spanish maid having prostituted her selfe to a gentleman upon promise of marriage , she being of meane parentage , he married another , which comming to her eare , she vowed his death , and the better to effect it , preswaded him by flattering letters to come againe and see her ; which he did , and although at first she received him with teares and cornplaints , yet seeming at last to be satisfied with some reasons he alledged , she permitted him to use the same privitie with her as before , and so to bed they went together , but when he was asleepe she cruelly murdered him , having first bound him so fast with a cord that he could not make any resistance ; using also divers cruelties against the dead body before the heat of her rage could be extinguished . for the which she also suffered death , having first voluntarily accused her selfe . a gentleman of millan a widower , tho of 60 yeares of age , fell in love with a young wench daughter to a farmer his tenant , whom he bought for ready money of the wretched father to serve his lust. this strumpet growing impudent , after a while fell in love with the eldest son of this gentleman , being about twentie yeares old , and in the presence of a cousin of hers who was her baud , she discovers her whole heart to him , seeking by teares and sighs to draw him to commit incest : but the gentleman having more grace , sharply reprehended and threatned both her and her companion . wherefore to excuse this her shamelesnesse , as soone as the father returned she complaines to him , saying , that his sonne had sought three or foure times to corrupt her ; which he beleeving , and meeting his sonne at the staires head , ranne furiously at him with his sword drawne ; and the sonne to shun that danger , leapt backward downe the staires and brake his neck . the father following , and finding him dead , after cryes of fury and despaire , in detestation of his former wicked life , fell upon his owne sword and so dyed . the strumpet hearing by the fearfull cryes of the servant what had hapned , pursued by the just judgement of god , she runnes toward a well neere the house , into which she threw her selfe and was drowned . the she baud being apprehended and racked , confesseth the whole plot , and was therefore justly executed , her body and the young strumpets , being hanged in the open aire , as a prey for ravenous birds . nicholas prince of opolia , was so monstrously given to corrupt wives and maids , that none were safe that came neere him : for which god punished him in this manner . being at nice in an assembly of the states of silesia , called by cassimer prince of that countrey , it hapned that one in his presence brought a packet of letters to prince cassimer , which being opened , he delivered to the bishop of nice to read : which nicholas seeing , and his former beastly wickednesse causing him to imagine it was some partie made against him to seize upon his life , suddenly drew his dagger , and desperately runnes against cassimer and the bishop , whom he wounded , tho but lightly , for that being in open court , many nobles and gentlemen defended them . nicholas failing of his purpose , saves himselfe in the sanctuary , from which he was drawne by the bishops command , and brought backe into the assembly by whom he was justly condemned for this and many other notorious crimes , and the next day was publiquely beheaded , and his naked body as a reproch of his former wickednesse , exposed to the view of all men . a burgesse of ulmes , finding his wife wantonly given , did often advise her to carry her selfe in a more modest and civill sort . but she not regarding his admonitions , and he more and more suspecting her dis-honesty , on a time he made a shew to goe into the countrey , but suddenly slipt back into his house without discovery , and privately hid himselfe ; yet so , that he saw his servants busied in preparing a feast , and the adulterer and his wife imbracing each other : yet he retained himselfe till after supper , when seeing them enter the chamber to goe to bed together , using filthy speeches , the witnesses of their wickednesse , he suddenly stepping out , first killed the adulterer , and then his wife ; and having justified his proceedings before the criminall judges , he obtained pardon for the same . an advocate of constance , having had the carnall knowledge of an atturnies wife of the same citie ; which the atturney suspecting , pretends a journey into the countrey , but returning at night , he heard they were together in a hot-house in an old womans house that dwelt by him ; whereupon he goes thither with three of his friends , which he left in the street to hinder any that should come to helpe them ; then entring the house with a strong curry-combe in his hand made for the purpose , and so rudely curried the advocates naked body , that he drew his eyes out , tore off his stones , and almost all the skin of his body . the like he did to his wife , though she were with child . the advocate dyed within three dayes after in great torment . the atturney transported himselfe to another place ; and his wife with much adoe recovering her rubbing , spent the rest of her dayes there , confounded with shame and infamy . a nobleman of piedmont , having married a maid of mean parentage , notwithstanding the honour she received by him , she shamelesly abused her lords bed by continuall adulteries with a gentleman his neighbour . which he knowing , and purposing to take them in the act of u●cleannesse , caused a packet of letters to be brought him as from his prince , calling him to court , with an intent to send him in embassage to a forreine state. having imparted these letters to his wife , and providing all things necessary for his journey , he departed with all his traine ; but at night stayes at a castle of his , to the governour whereof he discovers his mis-fortune and designe ; and being followed onely by him and a groome of his chamber , all well armed , in a darke night they came to the castle , where his adulterate wife was in bed with her amorist . the castellane told the porter , he had letters from his lord which he must presently deliver to his lady . the porter opens the gate , and they suddenly all enter . the lord forbids the porter to make any noyse , but commanding him to light a torch , he presently goes to his ladies chamber , where the castellane knocking , toll'd an old woman her baud , that he had letters from his lord , which his lady must answer speedily . this lady drunke with her lust , commanded the old woman to open the doore , and receive the letters . then the lord with the other two rushed in , and suddenly seized on the two adulterers naked together : and after some furious words uttered , he commanded his lady , with the helpe of her baud , to bind her adulterate friend hand and foot , and afterwards to hang him up upon a great hooke fastned into a beame for that purpose : then he caused the bed to be burnt , commanding all the other moveables to be carried away , he left onely a little straw for this whore and baud to lye on , appointing that the dead body should remaine there untill the stink of it had choked them : so having past some few dayes in that miserable plight , they wretchedly ended their lives together . plutarch reckons this out of dosythaus lib. 3. rerum saecularum , cyanippus the syracusian being foxt with wine , meeting with his daughter cyane in a darke corner , by force comprest her ; but shee not knowing the party by whom she was deflowred , pluck't off a ring from his finger , and gave it to her nurse to keep , which her father after missing , and shee finding by that , assuredly that he was the man by whom she was vitiated , shee found an opportunitie to transpierce him with a sword , by which wound hee died , and then shee her selfe fell on the same weapon and perish'd also . the like arisidas italic . lib. 3. relates of one armutius , who all the time of his youth lived a very continent and abstemious life , but upon a time having drunke above measure , he also in the night stuprated his daughter medullinus , who also knowing the ravisher by his ring , then taken from his finger , slew him without any respect of filiall duty . fabinus fabricanus , the cousin of maximus , having subdued fuxia the chiefe city of the samnites ; in which interim his wife fabia falling into the wanton embraces of her neare kinsman petronius valentinus , at his home returne they conspired to murther him ; which having done , they made a match together and were marryed : but shee fearing that her new husband might insiduate the life of her young sonne fabricianus , who was then but a childe , she conveigh'd him thence to be liberally educated and instructed abroad : who when hee grew to be a man , and understood how treacherously and perfidiously his father had been murdered , and by whom , he came disguis'd to rome , and having waited his opportunity , slew both the adulterer and the adulteresse ; and for that act was acquit by the senate . one story i connot forget , remembred by platine , who writ the lives of the popes , though it be a mighty shame , and a most ignominious aspersion , not to exceed those in vertue , whom we antecell in place and dignity ; yet this nothing mov'd pope iohn the twelfth of that name , but that all honesty set apart , and modesty quite banish'd , he kept at his own charge a whole seraglia of prostitutes and strumpets , with whom night and day hee revelled and rioted , which wickednesse escaped not without a most remarkable judgement : for he was after miserably slaine in the very act of adultery . childebert the second , and seventeenth king of france , anno 692. grew in an utter detestation of his lawfull wife and queene plectrude , who was a lady of a chaste and untainted life , and divorc'd her from his bed and table ; in whose stead he received into his bosome one alpayde , a gentlewoman of excellent beauty and feature , but of a cruell and bloudy condition : for when lambert bishop of vtrecht , a man of a strict life , and austere conversation , undertook boldly to lay his sinne before him , and tell him the danger thereof ( notwithstanding hee had before restored him to his episcopall see , of which he had been before deprived : ) shee having notice thereof , could not rest in quiet till she had caused her brother dodon to kill this good bishop , which was done by the kings consent : for which neither of them escaped vengeance ; for dodon dy'd despairing and mad , and the king was strook after the acting of this murder with a disease of wormes , the stench wherof he not being able to endure , threw himselfe headlong into the river of mentz . a strange and heavy judgement , for wormes to eate his living flesh , so that corruption did not altogether follow after death ; but contrary to nature hee rotted and his body , putrified before death , till the worme of conscience attended his soule : a more miserable death still attending a bad life . philip the second , sirnamed augustus , upon discontents repudiated his queen gelberge : for which the king of denmarke made complaint to the pope of this injury done unto his sister ; and the rather , because neither crime , nor delinquency , nor the suspition of any could bee proved against her : but this publike aspersion being cast upon her ( howsoever innocent ) must needs call her honour into question , which cannot bee but greatly to her harme and prejudice . these things with other being alledged , a day of hearing was appointed before the popes legate , in the bishops hall at paris , where the kings cause was strongly maintained by the venters and advocates ; but no one appeared in the poore queenes defence ; insomuch that sentence was ready to be pronounc'd against her , and speedy order and direction given for a bill of divorce to be drawne betwixt them . when on the suddaine ( as the court was ready to rise ) stept out of the presse a faire and beautifull young man , of a sweet and amiable aspect , and not knowne to any in the company , who after a congy made , demanded audience ; and having delivered the truth in every particular circumstance , pleaded sharply in the queens behalfe against the king , convincing the opposite party with such irreproveable arguments , that he made the case cleare on her side ; and having ended his speech , congying to the king and the rest , and returning into the throng , was never more seen after . which took such an impression in the court , ( but the king especially ) that the amazed judges committed the cause to the kings counsell , who judged the queen guiltlesse of whatsoever had injustly and injuriously been laid against her . then king philip took horse , and road presently to boys de vinennes , to which place the queen was confined ; where having lovingly imbrac'd her , and received her into his former true conjugall affection , there was never the least distaste knowne to bee betwixt them after . nor let this story seem altogether impertinent to the argument now in agitation , which is to shew the judgements impending in adultery , and spouse-breach ; 't is fit also that wee should know how god in his great mercy and goodnesse favoureth and protecteth vertue and innocents : for his holy angels are alwayes the guardians of the just and faithfull . common is this sinne of concupiscence ; and howsoever damnable in the eyes of god , and detestable in the sight of good men ; yet those most conscious of the sinne are cunning'st to excuse it : the young man will plead for himselfe and say , i am in my youth and prime , and doe but what suits with my youth , and complyes with my condition : the middle ag'd man will alledge , i am now in my strength , my bones are full of marrow , and my breasts of milke ; shall i not take occasion by the fore-top , and make use of the opportunity when it offers it self ? the time will come when , being old my ability will not answer to my desire , and then it will be too late , &c. the old man will say , i am now growne cold and weak , the fire of youth is quite extinct in me , and will you not allow me a warme bed-fellow to helpe my decayed heat , and cherish those few sparkes which lye hid in the cold embers and ashes of mine age ? but these are but like his vaine excuses , who robb'd the statue of iupiter of his precious ring , his rich mantle , and his golden beard ; and beeing apprehended and question'd about the sacrilege , he began thus to apologize for himself : 't is truth ( saith he ) i took away his ring that compast his fore-finger , which was stretcht forthright , which to my seeming he offer'd unto me : and what could i doe lesse then to accept of his bounty ? which may bee rather imputed to his courtesie , then any fellony in me : for his mantle being of mass●e gold , i considered with my selfe that it was too ponderous to weare in summer , and too cold for winter ; and therefore i thought it convenient to ease him of that charge : and for his long golden beard , i remembred my selfe that apollo was imbarbis , ever young , and without a beard ; and that i took away because it was neither comely for his face , nor suiting with his person . these his excuses were heard , but did rather then mitigate aggravate the crime ; for sacrilege could be no other then sacrilege , and of that he was condemn'd : so though the young man may plead his youth , the growne man his strength , and the decrepit man his imbicility of age , yet maugre all evasion or excuse , adultery , scortation , fornication , and all kindes of unlawfull prostitution , in the day of account , when there must reddere ratione velle rationis suae , they will bee found to be the same grosse , grievous , capitoll and mortall sinnes : for which those that continue therein , without true and hearty repentance shall dearely answer . but amongst the vexations , molestations , and incombrances belonging to wedlock , and the nuptiall tye , i have not yet spoken at all of that fury which commonly haunteth it , namely iealousie , of which i will deliver unto you a true , but most lamentable example , historified by d. otho melanders . a noble gentleman lived very conjugally and lovingly with his lady ; she had a chamber-maid of a very sweet aspect and feature , not any way to bee taxed for the least wantonnesse or loose carriage ; but if the lady thought her guilty of the least immodesty , she needed no other jury , for she was both jurer and judge , and condemned her by her owne verdict and sentence . it happened that the noble-man having some occasion to detaine himselfe some few dayes abroad , in his absence shee pretended a quarrell with her maid ; the colour was for letting a young childe slip out of her armes ; which though it had little or no hurt , yet she made of it as if it were lam'd beyond all recovery ; upon which her anger grew implacable , and shee would commit her to prison : but unto what prison ? not into any ordinary light , or tollerable ; but into a deep , obscure , and desolate dungeon in the bottome of the castle , for many yeares shut up with an iron gate , and abounding with toads , snakes , adders , and other serpents : into which no sacrilegious person , thiefe , pyrat , witch , paracide , traitor , or the greatest malefactor whatsoever within the memory of man had beene committed ; and into this noysome , stinking , and most horrible place she was forced to enter , and the doores fast shut upon her : but from all the corners of the vault the venemous vextiles came in heapes , with fearefull hissing , and seized upon those parts of her body that were in their reach , which with lowd ejulation and shrikes , shee striv'd with her hands to beate off , but all in vaine : at noone one of the servants , a young man ( who it seems had some affection to this maid , but how soever humanity could not have suffered him to doe lesse ) hearing those her most pittifull vocifirations , and understanding the cause , came to his lady , and humbly besought her as she was a christian to commiserate the wretched estate of her poore afflicted prisoner : but all to no purpose , she was inexorable , revil'd him with his boldnesse and sawcinesse , and sent him away with blowes to boot . but evening came , and still her lamentable clamours continued , able to have sostned flint , or mollifi'd ma●ble , when the young man , notwithstanding he had before been so evilly intreated , went again to his lady , and falling upon his knees was more importunate with her then before ; the more he striv'd to pacifie her rage , the more she grew incens'd with fury , and kickt him out of her presence . after supper to bed the houshold went , and at mid-night the young man could not containe himselfe , but hee must goe listen at the dungeon doore . but now hearing no no noise , not so much as a sigh or groane , hee began to imagine that shee was dead , ( and so indeed it prov'd ) hee then more incivilly then before rapt at his ladyes chamber-doore , and wakned her , telling her , that shee had now the event of her bloudy and cruell desires : for by reason that there was a still silence in the dungeon , hee perceived the poore virgin had expired her life . at which words being startl'd , and strangely mov'd , she rose from her bed , and calling for store of lights , caused the dungeon doore to be opened , where they might behold a most ruthfull and samentable spectacle ; the maid throwne upon her backe , and foure great snakes wrapt about her , one of an extraordinary bignesse wound about her neck , another had twinde it selfe encompassing both her legges , a third like a girdle imbrac'd her waste , or middle , a fourth stuck upon her jawes , stretching its selfe to its utmost length , which no sooner taken thence , but was found dead , having so ingorg'd it selfe with her bloud , that it swel'd , and burst asunder : at whichsight the lady strook with the horrour thereof , from a suddaine melancholy grew into a meere madnesse , and in a raging fit soon after dy'd . strange were that act abroad , which cannot in some sort be parallel'd with us at home . at gainsborough in lincolnshire , it happened that a gentleman of the town had occasion to ride up to london about his term businesse ; and as the custome is in the countrey , the night before a man takes his journey his neighbours and friends will send in their meat , and sup with him , and drinke to the hope of his safe returne : and so they did to him . now this gentleman had in his house a young gentlewoman sent thither to bee tuter'd , and withall to learne good huswifrie , and was about the age of fourteen or fifteen yeares at the most . the next morning before hee tooke horse , when hee call'd for water , this maid brought him the towell and bason , and held it till hee had wash'd ; onely in rubbing of his hands he sprinkled a little water on her face , which his wife observed : after breakfast the gentleman road on his journey ; and the woman in whom this slight accident , strooke a deepe impression of devillish jealousie , soon after call'd to the maid to deliver her an account of her linnen us'd the night before ( which was her charge ) she having hid a napkin or two out of the way of purpose to pick a quarrell with her . the girle sought in every roome and could not finde them : then she bid her looke in the next chamber ; but shee was no sooner up staires , but after followes the mistresse , like an incens'd virago , and shut the doores fast upon her , then casts her upon the bed , and threw another feather-bed upon her , and spying a scotch pocket-dagger hanging by the walls , shee tooke out one of the knives , and casting her selfe upon the upper bed , turn'd up the bottome , where she fell most unwoman-like to worke with her maid , making her quite uncapable of future marriage ; and this was done withinin memory ( for to the womans great ignominy and shame , in the same towne i have heard it reported , and been shewne the very house where the deed was done : the horridnesse of which act makes me that i cannot conceale her name ; shee was call'd mistris brig house . ) in this intrim , a serving-man comming in , and hearing his mistris was in great displeasure and distemperature gone up with her maid , and knowing her froward and hasty disposition , he went to the doore and knockt ; but hearing none but one as it were miserably forcing breath for life : he lookt in either at some chinke , or the key-hole , where he saw his mistris in the same posture i before described , with a knife in her hand , and one pittifully bleeding under her : he broke open the doore , being wainscot , and casting her off from the bed to the floore , tooke up the maid , nigh stifled , and carried her to a neighbours house , where chyrurgeons were sent for , and she in time recovered of life , though shee had made her utterly unable of conception . but what gain'd shee by this her uncivill cruelty ? she was after abhorr'd by all good and modest women , asham'd to looke out of her owne doores ; neither would any of fashion converse with her , but held it a scandall to be but seen in her company . but now to return to the judgments inflicted upon adultery , and to shew what our own countrey relates , as those perpetrated and committed in this land. king locrine , who succeeded his father brute in the kingdome , tooke to his bride guendolina , daughter to corinaus duke of cornwall , who lived in great conjugall love together , having a young prince to their issue call'd madan : but after the king having rest and ease in his age , with which his youth was scarce acquainted with , he was greatly enamoured of a delicate faire lady whose name was estrild , the daughter of one homber a dane , who with a great power invading the land , the king gave him battaile , and having routed their whole army , they were forc'd to take that great river which parteth lincoln-shire and holdernes , and runnes up to hull ; in which he with his people being drowned , left to the same river his name unto this day . to returne to the matter , locrine had by this lady estrild , a daughter call'd sabrina ; but this close packing could not be long conceal'd , but by some who thought to insinuate into the favour of the queen ( who was of a haughty and masculine spirit ) all was told her ; for which being mightily incensed , no mediation could appease her implacability ; but she first incensed her father , and then all her owne particular friends , whom by her bounty or favour shee had before obliged to make warre upon her husband ; and prevailing in her purpose , shee gave the king battaile , in which his party was discomfited , and he himselfe slaine in field . this revenge to any of reason might seeme sufficient ; but here her anger rested not , but shee caused the faire estrild and her daughter sabrina to be brought unto her tent , where having reviled them both , one with the name of whore , the other of bastard , shee in her heat of bloud , and height of rage , commanded them both to be throwne into the river neare unto the place where the battaile was late fought , where they were both drowned , the river upon that accident losing the name ; and after the daughter sabrina hath beene called severne even to this day . brithricus , the first king of the west saxons , began his reigne in the yeare of our lord , seven hundred threescore and eighteen , and the tenth of charles the great , then king of france , who took to wife ethelburge , one of the daughters of off a king of mercia ; he was a valiant prince , and renowned for many warlike exploits ; but especially for beating the danes , and compelling them to avoid the land. but what can valour or prowesse availe against a wicked and cursed woman , who the more freely to enjoy the moecall embraces of her libidinous companion , plotted divers ways to take away her husbands life , which at length she affected , by poysoning him , and divers of his family ; which having done , and fearing to be questioned about the fact , she truss'd up her jewels , and the best things about her , and fled into france , unto the court of charles the great , with whom she so temporized and qualified her owne impious cause , and being withall a lady of extraordinary aspect and presence , that she grew highly into his grace and favour . but when after he was informed of her unstable condition , hee thought to make some tryall of her ; and being at that time a widdower , one day when hee was in some private conference with her at a window . hee said openly ; now lady i put it to your free election , whether you will take mee for your wedded lord and husband , or this my son here standing in presence ? to which question , shee without the least pause gave this suddaine answer ; then i make choice of the sonne , and refuse the father ; which the king taking as an affront , and being therewith somewhat mov'd , he as suddenly reply'd ; i protest woman , if thou hadst made choice of me , i would have given thee to my sonne , if he would have accepted of thee ; but for that thou hast slighted and for saken me ; thou shalt now have neither of us ; and so presently commanded her as a recluse to be shut up into a nunnery . but this place , though never so strict , could not containe her within the bounds of modesty or chastity ; for by the meanes of some libertines , her old companions and acquaintance , shee made an escape out of the cloister ; and having quitted that place , shee wandred up and downe , till having consumed all that shee could make , she fell into necessitous poverty , in which she miserably dy'd , none commiserating her in her greatest extremity . in memory of which her misdemeanors , mixt with the murder of her naturall lord and husband , the kings of the west saxons made a decree , that thence-forward none of their wives should be called queenes , nor sit by them at any feast , or in any place of state or honour : and this was observed amongst them for a long time after . now to shew how the creator of all , who instituted chaste matrimony in paradice , as hee hates those contaminated with all impurity , so of the contrary , he is a guardian and potector to those of cleane and undefiled life , as may appeare by this subsequent story . in the time of edward , the sonne of king edgar , by his first wife egelfleda , who began his reigne in the yeare of grace nine hundred threescore and nineteene , though he was opposed by his step-mother elphaida , who got into her confederacy alphred , duke of mercia , a potent man in those dayes , to have instated her sonne egelredus , a childe of seven yeares old in the regall dignity : yet she was opposed by bishop dunstan with the rest of the clergy , who were also supported by the earle of east ingland , now called essex ; who against the queens minde , and her confederates , crowned the said edw. at kingstowne ; but the fore-named alphred , who altogether adhered to the proceedings of the dowager queen , ( being suspected to have too much private familiarity with her ) they agreed to put the strict religious cloysterers out of the college of winchester , where k. edgar had before there placed , and put into their roomes so many wanton and lascivious clerks , every one of them having his concubine about him : which controversie had been like to have ended in bloud : but there was an assembly of the bishops and lords , the prelates and peeres of both parties , in which dunstan maintaining chastity , was much despised by the adversary ; but still he upheld his opinion , being grounded upon justice and vertue . now the place of their meeting was in a faire and large upper ●●om ? and in this great division and argument it being doubtfull which side would carry it , suddenly the joysts of the loft failed , and the floore tumbled downe , being a great distance from the ground , in which ruine , the greatest part of those adverse to the bishop and clergy , were either slaine outright , or very dangerously hurt , even to lamenesse : but of all those that stood with dunstan in the defence of chastity , not one perished , neither was any heard to complaine of the least hurt felt or found about them : by which miraculous accident , the bishop compass'd his pious and religious ends . this king edward upon a time being hunting in the forrest , and having lost his traine , and finding none of his servants neare him , hee bethought himself that his mother-in-law elphaida , with her sonne egelredus , lived at a place called corfe-castle ( which is in the west-countrey ) and thought it no better a time then now to give her a visit : but the malicious woman looking out of her window , and knowing him a far off , called to one of her servants ( of her owne breeding ) and told him what he had to doe ; for she perceived he was alone , and none of his peeres , or attendants about him . by this time the king was come to the castle gate , whither she descended , and offered him all the courtesie of entertainment that any syren ( who only flatters to destruction ) could have done : for with courteous words she besought him to alight , and to lodge in the castle that night ; both which he with great affability and gentlenesse refused , saying he would onely taste a cup of her beere , and then ride to finde out some of his company : but the cup being brought , he had no sooner moved it towards his mouth , but this barbarous villaine , traitor , and regicide , strook him with a long dagger , edg'd on both sid 〈…〉 which entring behind , the poynt appear'd to have fore'd way through his breast : at which mortall wound receiv'd , he put spurres to his horse , making speed towards the forrest , in hope to have met with some of his servants ; but by the extremity of bleeding , fainting by the way he felt from his horse with one foot intangled in the stirrop ; then he was dragg'd crosse high-wayes , and a thwart plowde lands , till his horse staid at a towne called covisgate , where he was found ; but not being knowne for the king , hee was unworthily buried at a town called warham , where his body remained for the terme of three yeares after , at which time it was discovered , and the dissembling and murderous woman thinking to clearer her selfe of the fact to the world , thought at the first to visit him in the way of pilgrimage ; but to make the cause evident against her , the horse on which she rode could not be compell'd to come neare unto the place by a miles distance , neither by faire usage , nor sore beating , or any course that man could devise : after whose death her sonne egelredas was crowned king ; in the first yeare of whos● reigne the land grew barren , and scarce bore any fruit ; there happened moreover a plague , which tooke away the men , and a murraine , which destroyed the beasts and cattaile . he proved likewise a great enemy to the church ; being ungracious in the beginning , wretched in the middle of his life , and hatefull in the end thereof . neither could some church-men cleare themselves of those capitall crimes which they very bitterly reproved in others : for sigandus made bishop of shirburne , about the twelfth yeare of edward , sirnamed the confessor , shortly after usurped the bishoprick of winchester by strength , who was a lewd and unlearned man ( as most of the prelates of england were in those dayes , and wholy devoted to avarice , lust , and vaine-glory , who could not containe himselfe within the lists of keeping variety of concubines , which in those dayes was held but a veniall or quotidian sinne , but he imploy'd his panders to corrupt married women to his lustfull embraces , thinking no wickednesse could be truely committed , till hee had ascended the highest branch thereof : and when it was openly spoken , that he was unworthy the name of a priest , who made such boast of the pompe of the world , the use of voluptuousnesse , gluttony , and luxury , whilst in the interim there was no care of instructing mens soules in the way towards heaven . hee had learn'd from some one of his chaplaines ( a better scholler then himselfe ) this poore and slight answer to evade it ; nunc aliud tempus , alii pro tempore mores . now the times are chang'd , and wee have learnt to suit our manners and conditions to the present ; ( a notorious church-temporizer in those dayes . ) but though he reign'd long in great pompe and prosperity , he was in the time of william the conquerour deprived of all his ecclesiasticall honours , and confined to winchester , and there kept prisoner till he dyed ; who in that extreame dejection , when he should onely have repented him of his former avarice , and studied newnesse of life , would usually sweare he was a very poore man , and not worth one peny , and that hee was free from all concupiscence of lust ; both which were proved untrue : for after his death a 〈◊〉 〈◊〉 found about his necke , by which in divers places of the earth was discovered much treasure ; and those women that ministred unto him were no other then prostitutes and concubines . henry the second was a potent and most victorious prince ; but after he had falne into the libidinous embraces of the lady rosamond , daughter to the lord fitzwaters ; he was never quiet , but continually afflicted with warres both forraine and domestick ; insomuch , that both his queene and sons rebelled against him , and put the whole realme into great combustion ; and for her part shee did not escape a due scourge for her offence : for though the king provided all meanes possible for her security and safety , by building the intricate labyrinth at woodstock , and gave her in charge to a most trusty guardian ; yet the queen at length by her spies found her out , and with more then a womanish chastisement , which should ever savour of some mercy , tore off those delicate locks with which the king had been so much intangled , and forced her to drinke a draught of deadly poyson , by which her life was compell'd out of her body : and thus lust ever carryeth her rod at her owne girdle . to descend unto these latter times , how many strange and bloudy murders have beene committed through lust ? i will give them but a meere nomination , because most of them have beene staged , book'd , and balleted , and disperst abroad through the kingdome : as master arden of ●eversham slaine by his wife and her adulterous companion cosby ; the act it selfe being committed in his owne house , by a barbarous and inhumane villaine , most commonly knowne by the name of black will , who after the deed done , and his reward received , fled into the low-countries , where he thought himselfe secure : but gods hand reached him even thither ; where for some other deed of the same nature , he was burnt on a stage in flushing ; and shee her selfe , with cosby and his sister , together with a gentleman master green , who had carried letters betwixt the two adulterers : ( though hee took it upon his death , he knew not the intents of them ) were all publikely executed at the gallowes . the like murder was committed on the person of one master page of plymouth , by his young wife ; and one master george strangwidge , who as the common voice went , were privately contracted together before her inforc'd marriage : but howsoever as they were convicted of the murder , so for the same they were condemn'd , and publikely executed . and but of late dayes , those two bloudy ministers of the devill , most commonly knowne by the names of countrey tom , and cambury besse , who made a trade to have her his whore walke in the evening into the fields ; and where she saw any gentleman or other likely to have money about him , or good cloathes on his backe , shee would insinuate into his company , and with her libidinous allurements offer her selfe to his prostitution ; which if he accepted of , that arch-limbe of the devill ( who hid himselfe privately for that purpose , and stealing upon them with a bastinado hooped and plated with iron ) beate out his braines , even in the very act of lust , neither having pitty of body or soule : then rifled they their pockets , and stript them of their cloathes , of which they made profitable chaffer , being vendible at the brokers ; for the last of which , being committed upon a young gentleman of good quality , by his cloathes they were discovered and apprehended , hee being executed neare unto the place where the last fact was committed : and after being thence removed to a more remote place , his body hangs in chaines upon a gibbet even to this day ; and shee was hang'd in clerken-well fields , over against islington . if any would have further inspection into the cursed fruits of lust , let him but enquire after the monethly sessions at new-gate , where scarce one passeth without those that goe for maid-servants , either strangling their bastard-issue , or putting them downe into privities , not caring to save their smal credit in this world , to hazard everlasting perdition in the world to come : yet notwithstanding all their close packings , they are in the end found out , and brought to the gallowes . i am loath to be more tedious in this then the rest ; therefore i conclude with this distick , as a generall caveat unto all libidinously addicted : quid facies , facies , veneris cum veneris ante , non sedeas , sedeas , ne pereus pereus . what wilt thou doe , when thou before loose venus shalt appeare , stay not , but take thine heeles , lest her allurements cost thee deare . chap. vii . gods judgements against the sinne of gluttony . tthis sinne of gluttony tooke its originall in our great grandam eve , as we read genesis 2. 16. and the lord god commanded the man saying , thou shalt eat freely of every tree of the garden , but of the tree of knowledge of good and evill , thou shalt not eate of it ; for in the day that thou eatest thereof thou shalt surely dye the death . againe 3. 6. so the woman seeing that the tree was good for meat , and that it was pleasant to the eyes , and a tree to be desired to get knowledge , took of the fruit thereof , and did eate , and gave also to her husband with her , and he did eate : for which they were most grievously punished , and all man-kinde for their sakes : for verse 16. vnto the woman god said , i will greatly encrease thy sorrowes and thy conception : in sorrow shalt thou bring forth children ; and thy defire shal be subject to thy husband , and he shall rule over thee . also to adam he said , because thou hast obeyed the voice of thy wife , and hast eaten of the treewhereof i commanded thee , saying , thou shalt not eate of it : cursed is the earth for thy sake ; in sorrow shalt thou eate of it all the dayes of thy life : thornes also and thistles shall it bring forth unto thee ; and thou shalt eate the herbe of the field : in the sweat of thy face shalt thou eate bread , till thou returne to the earth ; for out of it wast thou taken , because thou art dust , and to dust shalt thou returne . we read numb . 11. 32. then the people arose all that day , and all that night , and all the next day , and gathered the quailes : he that gathered the least , gathered ten homers full ; and they spread them abroad for their use round about the host : whilst the flesh was yet in their teeth , before it was chewed the wrath of the lord was kindled against the people , and the lord smote the people with an exceeding great plague : there they buried the people that fell a lusting , deut. 6. when thou shalt eate and be satisfied , beware diligently that thou forgettest not the lord thy god , who brought thee out of the land of egypt , and the house of bondage . againe , 21. 20. the parents shall say to the elders of his city , this our son is stubborne and disobedient , and will not obey our commandement , but is a rioter and a drunkard . then all the men of the city shall stone him with stones unto death , so shalt thou take away evill from amongst you , that all israell may heare it and feare , ecclesiasticus 31. 12. if thou sittest at a costly table , open not thy mouth wide upon it , and say not , behold much meat : remember that an evill eye is a shame ; and what thing created is worse then a wicked eye ; for it weepeth for every cause : stretch not thine hand wheresoever it looketh , and thrust it not with it into the dish . eate modestly that which is set before thee ; and devour not , lest thou bee'st hated . leave then off first for nurtures sake ; and be not insatiable , lest thou offend . when thou sittest amongst many , reach not thy hand out first of all : how little is sufficient for a man well taught ? and thereby he belcheth not in his chamber , nor feeleth any paine . a wholsome sleep commeth of a temprate belly ; he riseth up in the morning , and is well at ease with himselfe ; but paine is watching and choler , like diseases and pangs of the belly are insatiable men . if thou bee inforced to eate , arise , goe forth , and empty thy stomack , and then take thy rest ; so shalt thou bring no sicknesse unto thine house . shew not thy valiantnesse in wine , for wine hath destroyed many ; the furnace proveth the edge of the tempering , so doth wine the hearts of the proud by drunkennesse . wine soberly drunk is profitable for the life of man : what is life that is overcome with wine ? wine was made from the beginning to make man glad , and not for drunkennesse : wine measurably taken and in time , bringeth gladnesse , and chearefulnesse of the minde ; but drinke with excesse maketh bitternesse of minde , brawlings , and scoldings . drunkennesse increaseth the rage of a foole , till he offend ; it diminisheth his strength , and maketh wounds , &c. againe 37. 28. be not greedy in all delights , and bee not too hasty of all meats : for excesse of meats bringeth sicknesse , and gluttony commeth with cholerick diseases . by surfeit have many perished , and he that dyeteth himselfe prolongeth his life . thus farre the old testament ; let us now heare what the gospel saith luke 6. 24. woe be to you that are rich , for ye have received your consolation : woe be to you that are full ; for yee shall be hungry : woe be unto you that now laugh ; for yee shall waile and weepe . againe 21. 34. take heed , lest at any time your hearts be oppressed with surfeiting and drunkennesse , and cares of this life , lest that day come upon you unawares : for as a snare shall it come on all them that dwell on the face of the whole earth . watch therefore and pray continually , that yee may bee counted worthy to escape all these things that shall come to passe , and that ye may stand before the sonne of man. rom. 13. 12. the night is past , and the day is at hand ; let us therefore cast away the workes of darknesse , and let us put on the armour of light : so that we walke honestly as in the day , not in drunkennesse or gluttony , nor in chambering or wantonnesse , nor in strife or envying : but put yee on the lord iesus christ , and take no thought for the flesh to fulfill the lusts of it . and luke 17. in the dayes of noe they eate and dranke , they marryed wives , and were given in marriage , even untill the day that noe entred into the arke , and the floud came and destroyed them all . thus farre the scriptures : i come now to the fathers , st. ambrose in one of his sermons saith , that ill ministers wait upon the throat , which alwayes covets , but is never satisfied ; for what is more insatiable then the belly ? to day it receives , to morrow it requires ; being full , it commends abstinence ; being empty , it cannot endure the name of any such vertue . hunger is a friend to chastity , an enemy to wantonnesse : but saturity betrayeth modesty , and corrupts good manners . it is not the meat , but the immoderate appetite that is condemned : for as st. augustine saith , it was not for a quaile or a phesant that eve longed for , but for an apple ; and thereby brought a curse unto all man-kinde . it was not for a kid , or a lamb of the flock that esau hungred , but for a messe of broth ; for which he sold his birth-right . elias was fed with flesh ; but iohn the baptist with locusts and wilde honey : and david thirsted not for wine , but water ; for which he reprehended himselfe : neither was our saviour in the wildernesse tempted by the devill with flesh , but bread : and as gregory in his moralls saith , it is not the meat , but the lust after it that is in fault ; for we oft-times may eate of dainty cates without offence , and yet upon course and common fare may sinne by surfeit : and in another place , where gluttony is predominant , all those honours that men winne are lost ; and whilst the belly is not bridl'd , all vertues runne to havocke ; but when that is curb'd and kept in moderation , many vices with it are awed and restrain'd . in vaine it is for us to enter into any spirituall conflict against the devill , our common adversary and his agents , unlesse we first suppresse the enemy that is within us : which is voracity and lust after eating and drinking , because if those enemies that are so neare us bee not subdued , in vaine we shall strive to have the victory over those remote and afarre off : to smal purpose it were to fight against the enemies without the walls , when there is nothing but tumults , mutiny , and sedition within the city : after full feeding , when the stomack is supply'd even unto belching , so that it must needs say it hath enough ; yet is not the curiosity of the appetite satisfied , for the eye is delighted with the colour , and the pallate pleased with the taste , when the poore suffering stomack ( best pleased with a mediocrity and temperature ) which neither sees the colours , nor relisheth the pleasantnesse of the taste , is rather ruin'd then refresh'd , and confounded then comforted . innocentius lib de vil. condit . human . useth words to this purpose : gluttony shut up paradice , sold the birth-right , hang'd the baker , beheaded the baptist ; nebuzandan the prince of cooleus , burnt the temple , destroyed jerusalem ; & baltazer sitting at his great feast saw the hand-writing upon the wall , and that night was slaine by the caldeans . hugo in claus. saith , that there be some who sit downe to a feast with an unquiet agitation of the members , expressing the insatiate intemperance of their mindes , they shake their heads , shrug the shoulders , they expand their hands , and not without great uncomlinesse , and unseemly gesture , as if they were rowzing and preparing themselves to ingorge and swallow the whole banquet . other unmannerly postures and carriages at table they use ; for sitting in one place , with their eyes they greedily survey every dish that is served in ; their hands ready to reach to the full length of their armes , removing this further off , and pulling that nearer ; then they breake the bread , poure wine into the cups and glasses , besieging themselves round with the best dishes ; then they pant , swell , and breath short , through the vehemence and extremity of feeding , so that you wou'd thinke them seeking for some wide passage to tumble in their fat bits , to satisfie their craving and crooking bellies , as if the narrownesse of their chaps and jawes could not supply their voracious stomack with that superabundance which it expects : thus sits hee like one besieging a city , doubting in what place first to begin his assault , and therefore would make irruption upon all places , and at once ; and such is this gastrimargia , or cormorantedulitie . they were wont of old to build temples to the gods , erect altars , appoint flammins and priests to serve , kill beasts for the sacrifice , burne incense : and so the carnall and voluptuous men in these dayes , they make their kitchin their temple , their table their altar , their cookes their priests , their veales , lambs , capons , &c. provided for their dyets ; the beasts for imitation , and the fumes and steame of their sawe'd dishes , censary incense . indeed over superstitious is the industry and care they have in setting forth the services and severall courses at their great and solemne feasts and banquets . infinite are the varieties and multiplicity of their decoctions , rostings , bakings , fryings , stewings , and the like ; with new devised sawces , composed of severall ingredients , now soft , then hard , now cold , then hot ; some temper'd with pepper , others with onions and garlick , then with cinamon , then with salt ; mens guts longing as women with great bellies . then ariseth a disputation amongst these helnoes , whether such a dish tastes better boyl'd or roasted , bak'd or broyl'd , carbinado'd , or otherwise : insomuch that after a dozen dishes of solid meat devovr'd , there is no impediment or let , but that the last course of more curious and dainty cates , is as soone swallowed : and when the stomack by often belching , and eructations shall say it hath enough ; yet are not their boundlesse and unlimited appetites satisfi'd : such are they who make their bellies their god : and thus far hugo . augustus caesar hearing one erotes a procurator of egypt had bought a bird which in fighting was never conquered , but had the victory of all with which she contended , and that he in an humour had wrung her necke asunder , and eate her to breakfast ; he caused the man to be sent for , and after the cause was discuss'd , and he had confess'd the act , he commanded his body to be nayl'd to the mast of the ship , judging him to be unworthy life , who for a little voluptuousnesse and itching desire of the throat , would not spare a poore bird , who might have given delight to many in her single duells ; and which moreover , by her undaunted spirit , yeelded an happy omen to caesar of his perpetuall prosperity in his warre . this plutarch reports of him in his roman apothegmes ; the vice of the belly not onely debilitates the body , but shortens the dayes of man ; surfeit of meats devoures more then the sword ; and the intemperance in wine devoures more then the sea . the devill by wine worketh miracles ; but all quite averse and opposite to those which our saviour did when hee was upon the earth ; who made the lame to walke , the dumbe to speake , the blinde to see , the deafe to heare . the meere contrary to these hee practiseth against gluttons and drunkards ; for let them with never so constant and steady steps walke to the taverne , they often returne from thence indenturing and reeling this way and that way ; their knees being made unserviceable ; and their legs so debilitated , that they are scarce able to support them from falling to the earth . let the drunkards eyes bee never so perfect and cleare at his going in , at his comming back hee shall finde them so waterish , filmy and blear'd with the fumes of wine , that he shall scarcely see to finde his way to his owne dwelling : be his speech never so voluble and distinct , hee shall finde a great change and alteration in his tongue ; for it will falter in his mouth , he shall lispe and clip his english , and be scarce able to utter any one intelligible word : and be his hearing never so aggragate & quick , excesse and superfluity of wine shall so dull and stupifie that sense , that he shall seem to be appoplex'd all over , that till the charme be over , and the wine have left working , hee shall not have power to awake , or the strength to hold up his head , though a drum should beate by him , or a cannon be shot off by his care . moreover , our saviour restored the mad and lunatick to their senses ; but the devill ( by wine abused ) takes from the sober all sense , and from the apprehension all understanding ; the moderate spirit it makes mad , and the low-minded lunatick ; and these are the anti-maskes with which he fooles and deludes his servants , dandling , and cockering them to their utter ruine and destruction . i come now to history . one albidinus , a young man of a most perdit and debaucht course of life , when he had consumed all his lands , goods and jewells , and exhausted all his estate even to one house , he with his owne hands set that on fire , and despairing of any future fortune , left the city , and betaking himselfe to the sollitude of the woods and groves , hee in a short space after hang'd himselfe . lucullus a noble roman , in his praetorship govern'd africk two severall times ; he moreover overthrew and defeated the whole forces of king mithrid●t●s , and rescued his colleague cotta , who was besieged in calcedon , and was very fortunate in all his expeditions ; but after his greatnesse growing an eye-sore to the common-weale , he retired himselfe from all publike offices or imployments , to his owne private fields , where he builded sumptuously , sparing for no charge to compasse any rarity that could bee heard of ; and had in his house he made a very rich library , and plentifully furnish'd with books of all sorts . and when he had in all things accomodated his house , suiting with his owne wishes and desires , forgetting all martiall discipline before exercised , hee wholly betooke himselfe to riotous commessations , and gluttonous feasts ; having gotten so much spoyle and treasure in the warres , that it was the greatest part of his study how most profusely to spend it in peace . it is reported of him , that pompey and cicero one night stealing upon him with a self-invitation to supper , he caused on the suddaine a feast to be made ready , the cost whereof amounted to fifty thousand peeces of silver ; the state of the place , the plenty of meat , the change and variety of dishes , the costly sawces , the finenesse and neatnesse of the services , driving the guests into extraordinary admiration . briefely , having given himselfe wholly to a sensuall life , his high-feeding , and deep quaffing brought him to such a weaknesse , that hee grew apoplex'd in all his senses ; and as one insufficient to governe either himselfe or his estate , hee was committed to the keeping of m. lucullus his neare kinseman , dying soon after . caesar the sonne of pope alexander , was one of those who much doted on his belley , and wholly devoted himselfe to all kinde of intemperance , who in daily breakfasts , dinners , afternoon sittings , suppers , and new banquets , spent five hundred crowns of the same , not reckoning feasts and extraordinary invitations . for parasites , buffoones , and jesters , he allowed yearely two thousand suits of cloathes from his ward-robe : he maintained also a continuall army of eight thousand souldiers about him ; and all this hee exhausted from his fathers coffers . and galentius , the sonne of iohn galentius , the first duke of imsubria , was ranked amongst these great rioters , who cared not at what expence he was , so he might see the tressells of his tables ready to bend under the waighty and gluttonous dishes that were plac'd upon them : who at one feast made at the celebration of his daughters marriage ( at which petrarch the learned italian poet was present ) spent an hundred thousand peeces of money , which might be rated to the value of a spanish piece of eight , or a dutch ricks doller . one peter a priest , and cardinall in the time when syxtus was pope , in the space of two yeares was knowne to lavish and waste three hundred thousand double-duckets ( rated at twelve shillings english the piece ) upon vanities and unnecessary disbursements , the greatest part of which was consumed in his kitchin and seller , the rest in sundry kindes of excesse and prodigality . i read also of one belflorius by nation a sicilian ; at first of very meane and low fortunes , but after by parsimony ( being a banker and an vsurer ) attaining to an infinite , and almost incredible estate , hee did not take the common course of your avaritious money-masters , to imprison it in strong and iron-barr'd chests , but cleane contrary hee built him a faire and goodly house , and when it grew up somewhat above the sellerage and foundation , in stead of stone or bricke , his materials were plates and pieces of silver , which amounted to a mighty summe ; and having finish'd this argent structure , there he spent the rest of his dayes in all voluptuous feeding : so that one would have thought epicurus himselfe to have survived in him : so what he got lewdly , having spent lavishly , he dyed like to a fowle which we have in england call'd a knott , which never eats in season till it dye of fatnesse . he began in poverty , continued in prodigality ended in surfeit . at first a camelion , after a cormorant , and lastly a swine or boare fatted for slaughter . let us therefore bethinke our selves , that whensoever wee sitdowne to eate and drinke , we have two guests to entertaine , and those are the body and the soule : whatsoever the body receiveth departs away quickly into the draught , and is seene no more ; but that on which the foule feedes , lasteth and abideth for ever ; for then is the minde most apt to apprehend reason , and ghostly instruction , where the free operations of the ●raine are not dull'd and molested by such vapours as the excesse of feeding distempers it withall . salust saith , nothing can appeare more abject and mis-becomming man , who is the image of the creatour , then to live as a slave to the mouth and belly . but how hard a matter is it ( faith cato ) to preach abstinence to the belly which hath no eares , and yet is importunate , whether the hand have wherewith to supply it or no. socrates inviting certaine of his friends to a schollers pittance , or a spare supper , when he was taxed by one of his guests for too slender provisions , made answer ; if these whom i invited be vertuous , they will say here is enough ; but if they be otherwise , then i say here is too much : intemperancy is a root that hath hand in every disease that belongeth unto mans body : and it is a proverbe common amongst us ; much meat , much malady . origen tells us , that vessells more fully fraught then they are able to carry , are forc'd to sinke ; and the stomack and belly surcharged with too much meat and drinke causeth bodies to surfeit , which is the readiest meanes to prepare sicknesse , and sicknesse is the immediate path-way to death . one gorgius , a very temperate and abstemious man , being demanded how he came to arrive to the number of an hundred and eight yeares , and in all that time was not visited with any grievous sicknesse ? made answer , i never eate but when i was hungry , nor never drunke but when i was thirsty , and then both moderately . and king cyrus being asked by one of his great captaines , named artabazus , in a long and heavy march , what he would have provided for his supper ? he answered , bread ; for drinke ( saith he ) we shall finde in every current or fountaine by the way : to order our lives well and frugally , is to live temperately , and avoid high and voluptuous feeding ; for there is a great difference betwixt living well , and living sumptuously : because the first proceeds from discipline , temperance , frugality , and moderation of the soule , contented with her owne riches : the other of waste , excesse , luxurious riot , and contempt of all order and mediocrity ; but in the catastrophe or conclusion , the one is attended with shame and dishonour , the other with applause and glory : they be the very words of plato ; therfore let us suffice nature , but surfeit not , supply the bodies necessities , but offend it not : for who so shall endeavour the contrarie , let him be forewarned by the subsequent examples . maximinus , a groome of base and sordid condition , borne of needy parents , his father being a poore shepheard ; and hee being of a strong and able body , betooke himselfe to bee a common souldier , in which practice he shewed presidents of unexampled courage ; insomuch , that he was promoted by the good emperour alexander severus his lord and master , to eminent place and office , and grew of great remarke in the campe : but such was his ambition , and ingratitude withall , that he conspired the death of his prince , and caused him with his mother mammaea to bee slaine , leaving not one that was friend or favourite to his vertuous predecessor alive : which done , hee usurped the imperiall purple ; who as hee was a barbarous thracian by birth , so hee was by nature covetous after bloud-shed , removing all without any mercy , whom hee either feared or hated ; or if neither , so he knew him to be rich , to possesse himselfe of his estate . i will not stand to make a particular relation of all his insolencies , rapines , extortions , massacres , and murthers , but come unto that which is now in agitation , his gluttony ; which was in such excesse , that every day for his owne particular allowance , he had forty pounds of flesh , and bread answerable to the quantity of meat , and five gallons of wine for his drink ; and so much hee constantly devoured , besides sallets , made dishes , and other junkets and kickshawes that came by the bye ; for though his maine repast was sollid food , on which hee laid his foundation , yet was hee lickerish also after any other rarity that was served into his table : and yet for all this , could not ( his god ) his belly save him , but after three yeares usurpation , in whose imperiall command hee had demeaned himselfe with all brutish tyranny , returning from the siege of aquilaea , which he was compell'd to leave to his great dishonour , he was at rome with one balbitinus miserably cut to pieces amongst his souldiers . the emperour bonosus was also such another . vopiscus reports of him , that as hee used to eate voraciously , so hee dranke incessantly ; insomuch , that no man was able to contend with him in his great draughts , and elbow-deep healths : insomuch , that the emperour aurelianus said of him ; that fellow was onely borne to drinke , not to live . upon a time when the embassadors of the babarians were to appeare before him , and to deliver themselves from the king their master , in stead of hearing their embassie , hee caused great store of wine to bee brought , and pretending their liberall and free welcome and entertainment , hee so ply'd them with healths , that they were not able to expresse themselves for what cause they were sent thither ; but cunningly withall proposed unto them such questions , that in their lavish cups they utter'd unto him the very secrets of their hearts , being much more then they would have otherwise reveal'd : and when hee had understood what he would , hee tauntingly dismist them , and would never affoord them further audience . so much as he drunke so much he could evacuate at pleasure , so that his body was never surcharged neither in all his day-riots , or nights commessations could it bee perceived either by the faltering of his tongue , or failing of his legs , that hee was any way distempered , he was of such an able constitution : but all that could not secure his life , or adde to his dayes ; for after being overcome by probus ( who succeeded him in his empire ) he caused him to dye a most unworthy death , no way beseeming his former state and dignity , but rather suiting his vicious incontinency ; namely to be hanged by the neck in an hempen halter , like a common fellon : from whence a jest grew amongst the souldiers ; amphorum pendere non hominem ; that it was no man that hung there , but a tun or hogshead . the same author vopiscus speakes of one call'd phago , an insatiable devourer , who had no other pride nor practice ; in somuch , that hee grew as famous for that abominable vice , as if hee had beene possess'd with some extraordinary vertue : his name and ●ame spread so farre , that it came to the eares of the emperour aurelianus ; who for novelties sake , willing to see if hee were able to doe what was reported of him , admitted him to his table , and for whose dyet provision was made accordingly ; and divers spectators to behold the prodegy , there at one supper he devoured an hundred leaves of bread , a fat wether , and an hog of a yeare old , and drank to them according to the rate of eight gallons of wine : insomuch , that all left eating to see him feed ; and wondred the rather , because he seem'd no way mov'd or distempered : for which the emperour at the intreaty of those who brought him thither , dismist him with a reward . but hee shortly after dyed miserably , choked in the midst of his so gluttonous feeding . a certaine noble generall being told that one of his souldiers could at once eate such an huge quantity of provant and victuall , that it seemed to him incredible , hee sent for him , and finding his other abilities no way exceeding others , hee presently commanded him to bee hanged , saying , that he and an hundred more such as himselfe , were in one moneths space able to starve him and his whole army . clodius albinus , whose guts were as a sinke or common shore to entertaine what trash or garbage , was conveighed into it , yet withall loved to feed with all delicacy , he is said at one supper to have devour'd five hundred figs , an hundred persick apples , ten melons of ostea , twenty pound weight of libican grapes , an hundred ficedulae , which are birds that feed upon the vines , much like a nightingale , and forty oysters . it is spoke of one called heterognathus , that through hasty eating , he devoured the flesh from his owne jawes and cheeks , and sent it downe packing with the rest . heraclides pictas was such an helno , that scarce any of his time could parallell him : some he would invite to breakfast , some others to dinner , a third company to supper , and feed heartily with them all , ( sit as long as they would ) and eate and drinke with them without intermission , or cessation , and at night see all the tables cleare , that nothing were left for morning . king mithridatus also may truely bee call'd an insatiate eater , who would give rewards to such as would feed highest , and drinke deepest , making it his greatest glory that hee was never exceeded in either ; yet was desirous to have others companions with him in his gluttony ; setting which aside , hee was a man of admirable parts , and had so exquisite a memory , that hee was able to speake two and twenty severall languages , and call all the souldiers in his army by their names : besides , for his valour he was feared of all ; yet hee was overthrowne in battaile first by syllus , next by lucullus , and lastly by pompey quite defeated : hee used to eate poison ; and in his last great overthrow would have poyson'd himselfe , but it had not the strength to worke upon him . being in prison , such was the majesty of his countenance , that when an executioner was sent to put him to death , hee frighted him with his very looke , and loath to have any other deaths-man but himselfe , he was found slaine by his owne hand , piercing those bowells that had beene the receptacle of so much unnecessary dyet . with whom may be numbred eresicthon , who after hee had consumed his whole revenue , sold his daughter metra for money , by p 〈…〉 ng her body to every stranger , and having devoured all , he after eate the flesh off from his owne armes , and in the end dy'd of hunger . eusebius reports of one domitius affer , who receiving more meat at supper , then his stomack could well digest , or his belly containe , dyed suddenly sitting at the table . philoxenes was of that nasty and beastly greedinesse , that being invited to any table , without respect to the honour of him who made the feast , if he perceived any to fall upon that dish which hee had a minde to , hee would most unmannerly blow his nose upon the meat , that they refraining it , he might ingrosse it wholly and solely to himselfe ; hee was moreover heard to wish to have the necke of a crane , that hee might take the more delight in the going downe of his meat and drinke . the emperour galba who succeeded nero in the imperiall purple , reigned seven moneths and seven dayes ; and notwithstanding hee was threescore and three yeares of age , yet hee had an appetite betimes in the morning , before the rising of the larke : he was no sooner up , but hee call'd for his breakfast , which sometimes ( if other occasions call'd him not ) hee would continue till noone , and dine never the worse ; and soo make dinner and supper meet even till bed time . vitellius also , ( i would put their deaths together , because the manner of their lives were so alike ) he was emperour , and was so covetous , that he pillaged and robbed the very churches and temples , and taking away the golden vessells and plates , made those of brasse to serve in their stead . but his gluttony was incomparable , for hee had served into one supper , two thousand severall sorts of fishes , and seven thousand severall kindes of fowles ; and more hee would have had , if more could have been compass'd : moreover , when hee lay neare unto the sea hee would suffer no fish to come to his table ; but when hee kept court farre up within the land , hee would feede upon nothing else , because without extraordinary charges it could not bee conveighed unto him ; esteeming that which was deare onely dainty . but to come to their deaths ; these two charibdes and ingurgitating quick-sands , when they saw that they were ready to be slaine by the hands of their owne souldiers ; they both ( though happening at severall times ) desired to bee made drunke before their executions , which was granted them , so that when the souldiers swords pierced their bowells , the wine mixed with bloud issued out of their wounds ; and thus as they were in their lives monstrous , so they were in their deaths everlastingly miserable . i have hitherto spoke of eaters , i come now to drinkers ; the first onely hastning their owne ruines , but the latter having been the destruction of themselves and others . concerning this sinne of bibacity and vinosity , infinite are the examples that antiquity hath left to posterity ; of which i remember unto you some few . amongst the grecians , proteus the macedonian had the name of an invincible tosse-pot ; to whom alexander the great having dranke a bowle of twelve sextaries , which is of our measure two ●ottles and a quart , he quickly play'd it of● , and after some small pause , caused it the second time to be brim'd , and dranke to him againe . but alexanders strength failed in the pledge , and the bowle slipt through his fingers . hee grew to such intemperance , that after excesse of drinking , he was forc'd to keepe his bed two dayes and two nights together , without being seeene abroad : in his wine hee would cause his best friends to bee slaine , and then grievovsly lament them being sober . he was call'd by his owne souldiers the cup-conquerer : and whosoever could poure most wine downe his throat , they would say of him ; yea marry , this is a fellow that may drinke with alexander ; who when twenty have beene in company together , hee hath drunke to every one of them round , and then pledg'd them againe severally ; which horrible vice was a mighty eclipse to all his other vertues . calostiphenus the sophist comming to him into the symposian , the king offered him a deepe draught , which hee refused with this answer , i desire not , o alexander , to receive such a pledge from thee ; by taking of which , i must bee enforc'd to enquire for a physitian . but this great captaine and commander , who was lord of the whole earth , who made his body no better then a seller or stowage for wine , which he took in voluntarily : at the same passage against his will he received poison , which ended both his life and the hope of all his future victories . and no wonder when men come to glory in a sinne , and make it their pride ; for cares mitelenus reports of him , that when hee came to the tombe of calanus , the indian philosopher , hee celebrated to his honour and memory three prizes ; for musick , wrastling , and drinking ; in which who excell'd in the first , had a talent ; in the second , three hundred pieces of silver , in the last ten : and in that thirty indians contending for mastery , drunke themselves dead in the place , and six more expired some few houres after . antiochus was so besotted with wine , that scarce a day passed him without dissemper ; and yet notwithstanding sirnamed the illustrious : possedippus speaks of one antiochus , to whom they gave the the name of bibax , who fought a great battell against arbaces in media ; but being slaine in the conflict , & his body brought before the conqueror , he taunted him in these words ; thy wine and thy boldnesse hath much deceived thee , o antiochus , who in thy deep and lavish cups didst promise to thy selfe to have drunke up the empire of arbaces . polybius speakes of one agrones , king of the illirians , who by often and immoderate surfeits , dy'd of an extreame paine in the belly . dionisius junior drunke out his eyes ; and cleomenes the lacedemonian , stabb'd himself with his knife when he was extreamely cup-shot . elpenor , having drunke hard , would needs climbe a ladder ; but his head having taken the winde , ( as his body had received the wine ) his hands and feet both failing , hee fell downe and brake his neck . the like happened to one philostratus comming from the sinuesanian baths ; and cleomenes king of sparta , in striving to imitate the scithian vinoleuch , grew frantick , and so dy'd . lacides the philosopher by too much compotation fell into the disease call'd paralysus , and dy'd of it ▪ armitus and cyannippus , both of syracusa , in their drunkennesse ravish'd their daughter ; and in their sobriety were after slaine by their owne children whom they had vitiated . it is further read of alexander , that he was of a wondrous temperate and abstemious continence , till he had subdu'd the persians , who liv'd the most deliciously of any nation under the sunne : but as he conquered them , so their vices captiv'd him , and made him a meere slave to all sensuality and pleasure . so the romans were a people of civill demeanour , and of a most thrifty and temperate dyet ; but having won the monarchy from the grecians , as they could teach the other to fight , so they could quickly learne of them to drinke and health it after their lavish and riotous manner : briefely , you shall scarcely read of any brave and victorious nation , who brought any forraigne people under subjection ; but though the spoils he took thence were of never so great value , there came with him the greatest part of their vices , were they never so vile . i need not presse this much farther , the late examples from the roman emperours and others , may sufficiently illustrate it . i come now to the most bitter fruits that grow upon this cursed tree of gluttony , and the parricidal and bloudy effects thereof doctor selreccerus in pad . pag. 211. hath this history : in the same city ( saith he ) where st. augustine was borne , dwelt a very rich man , both of great power and substance who had one onely sonne , the sole heire to his meanes and fortunes , who taking very debaucht , and riotous courses , notwithstanding his fathers dayly admonishments ; yet still hee persisted in his former course of life . the father out of his greater indulgence , as having but one , had allowed him large exhibition ; and the mother too of her naturall love had still supply'd his riotous expences , both using him with gentle and courteous language , hoping by that fair course to draw him to some regularity : but finding that it nothing prevailed , but that every day he grew worse then other , he began then to change his coppy , his brow was more austere , and his look more supercilious , and his tongue ( before altogether inur'd to advise and gently perswade ) grew now to another tone , sharply to reprove and reprehend him : but that which toucht the son nearest , was , he took away all his meanes from him , leaving him to the wide world , thinking ( if any thing ) want and necessity might make him look into himselfe , and in time reduce him to some goodnesse : but alas his hopes were all in vaine ; for the young man grew so stupid and besotted in drunkennesse , that hee grew like one sencelesse , at least uncapable of any good and wholsome counsell . it happened some moneths after he had this neglect from his father , and his scores abroad grew so high , that neither taverne nor ale-house ( knowing him to be in his fathers displeasure ) would give him any further credit : he came home to the house ( whence hee had been foure weekes absent ) and being full of wine , entred at the gate , whom his father meeting , and seeing him in that distemperature , he began to chide him after the old manner ; which the other impatient to heare , catcht him by the throat , and having utter'd many execrable oathes , call'd him old dotard , and said , money he wanted , and money he would have ere he departed : the father seeing violence offered , called out for helpe ; at which the sonne drew his dagger , and stabb'd him into the shoulder , most of the servants were absent abroad ; but the mother hearing her husbands voice , comes downe , and seeing him bleed , and her sonnes dagger bloudy in one hand , and with the other grasping his throat , shee fell downe upon her knees , and humbly besought him to spare his life ; but the devill had got such power over him , that he was deafe to all intreaties , and solely ben● on the most horrid mischiefe that could be devised : for breaking suddenly from his father , he at an instant whipt out his sword , and ran him cleane through the body ; and then turning towards his mother , who fill'd the place with many a lamentable out-cry , he dispatcht her of life also ; and as he was about to enter the house , purposing to rifle their coffers , and so to be gone , in came some of the servants , and finding their master and mistris weltering in their blouds , they stood confounded and amazed , and not knowing what murderers were in the house , or how strong they were , they shut fast to the doores , and barricado'd them , till they had called in helpe sufficient : officers were sent for that open'd the doores , and searching the house , found the paracide with his bloudy weapons in his hands , and his pockets well stuft with gold , who was presently apprehended , and sent to prison , and there laden with as many irons as hee was able to beare : there needed no great examination , the fact being so apparent was soone confest , and hee condemned to suffer onely one death , who had deserved a thousand . i could almost parallell this story , even here in our countrey , with a young gentleman , that dwelt with his mother not farre from salisburie , whose father being dead , his mother continued a grave and religious matron . this young man seldome comming sober home , she had often disswaded gently from such debaucht courses , but found in him no amendment : one night he staying abroad very late , she resolved not to goe to rest till hee came in , and if he were any way intoxicated , or overcome with wine , to chide him soundly , which happened according to her feare ; for that night hee was extraordinarily in drinke , which shee by his uncertaine steps , and justling the walls perceiving , intercepted him in his way to his chamber , and began to chide and rate him soundly , which he not having the patience to endure , the devill so wrought with the wine , that he drew his rapier and runne her through the body : and this hapned within these few yeares , whose name i conceale as loath to offend his worshipfull friends and kindred yet living , who might thinke the fact being so horrid , ( howsoever themselves bee innocent thereof ) a blemish to their name and posterity : and in consideration of the premisses , i leave to all parents , who are too cockering and indulgent over their children , in bringing them up , this counsell from solomon , with-hold not correction from the childe , if thou smite him with the rod hee shall not dye ; thou shalt smite him with the rod , and shalt deliver his soule from hell . notwithstanding these fearefull judgements , how many may we meet in the day-time come either led , or else reeling from the tavernes , but especially in the night , where some have beene almost stifled by falling into kennells , others found sleeping upon dung-hills , on which stumbling , have not beene able to rise , but there have took up their lodging for all night ; some that have been conducted home , yet in going up staires to bed , have falne backward and broke their necks . but of all miraculous escapes that i have heard of ; i my selfe knew two gallants come from the taverne , so strangely overtaken with wine , that when they came into the street , they were scarce able to stand , or goe , or move one foot before another ; the night was darke , and loath they were to take the benefit of a light , because their indenturing should not bee observ'd : and because they would both take one fortune , they catcht fast hold one of the other , and on they went ; it happened in the way that a seller doore being left open , downe they both fell into a vault : but here is the wonder , one of their rapiers slipt out of the scabbard , and fell with the pummill downwards , and the point up-right ; these tumbled after it , and it ranne one of them through the breeches at the knee , up to the waste , and thence through the body of the dublet up to the shoulder , where the point appear'd an handfull bare at his neck , and yet in the whole passage not so much as once raz'd any part of his skinne . the noise of the fall suddenly commanded a light ; but when they saw the rapier so strangely scabbarded , and by search found that the party had no hurt , they were all amazed , and the two drunkards with the apprehension thereof made almost sober : this was one of gods miraculous deliverances ; but let none presume to make that a president for his security : for doubtlesse , hee hath lesse wit then an ideot , who being in his best sobriety , would hazard the like danger . but it hath not happened so to others ; for a butcher who was observed for a common drunkard , being pot-shot , and in his cups , was got into a car● to receive some hides , or such like commodity to lade it with , and stooping his body to take something in , his head was too heavy for his legges that should have supported him , and downe ●ee fell upon a forke which stood by the cart side with the pikes upward , hee pitcht his breast upon it , which pierc'd him to the heart , so that he dyed immediately without calling to god for mercy : and this is knowne not long since to have happened . in norfolke three men comming drunke out of an ale house , late in the night , amongst many other prophane and blaspemous speeches , they began to jest at hell , and withall to sweare , that in the most obscure place of it , it could not be so dark as that night was ; at length they were to take leave and part every man to his home ; and after a drunken farewell , the one of their wayes lying over a bridge , his feet failing he slipt into the water , and was drowned : the two other were horse-men , one of which , by the stumbling of his horse , was cast upon the ground , where he was after found dead , with his neck broken ; neither did the third escape without a most remarkable judgement ; for his horse was found grazing in one place , and he dead in another , but without any wound ; for some conjectur'd that hee perish'd with the extremity of cold , it being a bitter frosty night , and snow falling withall . a glasier in chancery lane , not long since so overcharged his stomack with wine , that comming home he fell a vomiting in that extreame and extraordinary fashion , that breaking a veine within him he dyed within two dayes after : and a barber in drewry-lane comming from the taverne in the like distemper , his wife with much adoe got him to bed , where he fell into a sound and dead sleep ; for that night being very tempestuous , and a mighty winde stirring , and they lodging in an upper roome or garret , the chimney was blowne downe and he kill'd in his bed , his wife that lay close by his side , having no hurt at all : to reckon up all the knowne judgements in this kinde would make this tractate voluminous : these therefore for the present i hope may satisfie the indifferent reader , who if he shall but enquire from man to man of the disasters hapning in that kinde , shall heare from their owne motion , stories too many of all good christians to bee charitably commiserated , and lamentably deplored . these have been examples of such as wee call downe-right drunkards , and like selfe-murderers have beene not onely accessaries , but the agents of their owne deaths : of which nature one accident of which my selfe was eye-witnesse , comes fresh in my remembrance , and happened some seven or eight yeares since at the most : five young men comming from islington upon a sunday , where they had beene drinking good store of ale , in their way home came to the nags-head taverne upon clerken-well hill , where they cal'd for wine , ( what quaintity they dranke i am not certaine ) but in the midd'st of their carrowsing , one of them ( being a young man a barber in ivy-lane , and lately married ) grew to to bee drowsie , and at length dropt under the table ; which the rest not minding , put it off with a jest , and said , he did but counterfeit sleep till the reckoning was paid ; another said , hee had knowne him doe the like before ; and thus they past the time till they were ready to part ; when calling for a reckoning , they also call'd for their drowsie companion to rise , and to goe along with them : but hearing that he made no answer , they pusht him and jogg'd him , yet all in vaine ; till at length by the helpe of the master of the house , they lifted up his body , and set him on one of the benches ; but his head fell downe into his bosome , for there was no life in him : at which they grew all amaz'd ; neither can i blame them , who for every glasse of wine they enforc'd him to drinke beyond his strength , might as well to have given him a stabbe in the breast with a puniard : the next day came his weeping wife , and some of his sorrowfull kindred , and conveighed his body from the taverne to the church to be buried . i come now to that from which i late deviated , as to those who through excesse of gusling ( for manners sake call'd good fellowship ) destroy not themselves with suddaine deaths , but rather consumptions and lingring maladies , which also by degrees bringeth on an assured and untimely end , one of the branches thereof is luxurious prodigality , mixt with intemperate vinocity , of which i will give you but one president . a rich citizens sonne , and well ally'd amongst the aldermen , being a personable and proper young man , daring , and valiant , of a wondrous active body , acute wit , and a seeming sollid apprehension ; his father dying , left him ( what estate in land i know not ) thirty thousand pound in ready cash , besides plate , jewels , and houses furnish'd with rich hangings , with all utensills suitable to the state of aldermen . now this man who was no gamster to lavish his meanes that way , yet spent all his whole and entire estate within the space of three yeares : would any man beleeve how this could be possible ? well , i will tell you how ; he kept two or three tall fellowes in skarlet liveries , dawb'd with gold lace ; and for his owne particular would shift his cloathes twice a day , wearing one suit in the morning , another after dinner : his most frequented taverne , was the kings head in new fish-street , where hee usually din'd and supt in the long roome , at the long table , where though hee were but himselfe and his friends , hee would have the boord throng'd with variety of dishes , from the top to the bottome ; and as his meat was beyond rule , so many times his drinke was beyond reason : and though he could not be without flatterers or sycophants about him , yet could they never foole him out of any bounty : his table was free for them , but his pockets shut , keeping alwayes a brace of principall good geldings ; his delight was to ride them off from their legges , and when they were foundred , or past present service , give them to one of his groomes . he had a great longing to please all his five senses at once ; nor could he bee at peace within himselfe till he had accomplish'd it ; and allow'd to the delight of every sense a severall hundred pound , for which hee bespoke a curious faire roome , hung with the richest arras that could bee hir'd , and furnish'd with all the most exquisite pictures that might bee bought or borrowed , to please the eye . hee then had all the choicest musicke that could be heard of , and how farre off soever to be sent for , with all the varieties or rarities that could be raised from any instrument , to give him content to the eare . then he had all the aromaticks , and odoriferous perfumes to delight his sent in smelling : next all the candies , preserves , all the junkets , even to the stretching of the apotecaries , or confectionaries art to palliate his taste : and lastly a beautifull and faire strumpet lodg'd with him in a 〈…〉 e compass'd , to accommo 〈…〉 〈…〉 ore then ever sardanapalus did ) 〈…〉 to tell of his mea 〈…〉 〈◊〉 , 〈◊〉 these ( though they were great in themselves ) yet in the relation would appeare nothing , and therefore i omit them : briefly , as he grew in an instant to wealth , so he fell as suddenly to want ; and then those who had been his greatest sycophants , would shun the way of him : he drew to all the debauchtnesse that could be nam'd , being a brother of the broom-staffe , not worth a cloak , though never so thred-bare , being forc'd most shamefully to beg of his acquaintance , and those he had knowne ; hee was after prest for a common souldier , and for running away from his captaine should have been hang'd ( but for his worshipfull kindred , for whose sake i also forbeare to name him ) the matter was put off : but now followes the wonder , after all this contempt , misery , and penury , two or three gentlemen call'd him up into a tavern , of purpose to have some discourse with him ; and one amongst them desired him to resolve him faithfully of one question he would aske him , who protested unto him that he would unfaignedly doe 't : he then said to him , you have been a gentleman well bred , and have spent a very faire fortune , you are now cast downe to the lowest disgrace that can be , as having tasted of all miseries whatsoever ; and you know them both , plenty & poverty , in a full measure ; now my demand of you is , ( the premisses considered ) if you had all your former estate in your hands entire ( knowing what you now know ) would you not be a very good husband ? to whom he made answer , and bound it with a great oath ; if i had , said hee , all the estate i before enjoyed , and ten times a greater , i would spend it all to liveone week like a god , though i were sure to be dam'd to hell the next day after : which strook the gentlemen into such astonishment , and anger withall , that instead of giving him money , which was their purpose , they thrust him out of the roome as a prophane and blasphemous wretch , and would never look upon him after . who that shall look upon all the prodigalls and spend-thrifts that have had great fortune , and have wasted them to nothing ; or consider how many young shop-keepers that have had good and sufficient stocke to set up with , and through drinking and company-keeping , ( neglecting their home-affaires ) have suddenly proved trade-falne ; and what hath been the end ? but to fill gaoles , and furnish prisons ; or if they escape with liberty , to fall into dissolute and desperate courses , which bring them into certaine disgrace , but most commonly unto untimely end . besides , how many young heires in the countrey , borne to faire revenues , and possest of great estates , who having liv'd formerly in the countrey , and after come to see the fashions of the city , what by tavernes , ordinaries , game-houses , brothell-houses , and the like , have been so besotted and stupified , that they have suddenly run themselves out of all their fortunes ; and then growing desperate , having spent their own , forc'd from others , and taking purses by the high-way side , have come at length to disgrace their gentry by their infamous deaths at the gallows . and these and the like are the remarkable judgments continually exercis'd upon gluttons & drunkards : from which sin of gurmandizing , as from all the rest , god of his infinite mercy , even for the merits of his sonne christ jesus deliver us all . amen . finis . a table of the severall chapters contained in the two first parts of this book . chapt. 1. touching the corruption and perversity of this world , how great it is . pag. 1 2. what is the cause of the great overflow of vice in this age. 3 3. that great men , which will not abide to be admonished of their faults , cannot escape punishment by the hand of god. 4 4. how the justice of god is more evidently declared upon the mighty ones of this world , then upon any other , and the cause why . 5 5. how all men both by the law of god and nature are inexcusable in their sinnes . 7 6. how the greatest monarchs in the world ought to be subject to the law of god ; and consequently to the laws of men and nature . 9 7. of the punishments that seized upon pharoah king of egypt , for resisting god , and transgressing the first commandement of the law. 13 8. more examples like unto the former . 17 9. of those that persecuted the son of god and his church . 20 10. more examples like unto the former . 25 11. of the iews that persecuted christ. 29 12. of those that in our age have persecuted the gospell in the person of the faithfull . 32 13. other examples of the same subject . 36 14. a hymne of the persecution of gods church , and the deliverance of the same . 43 15. of apostata's and back-sliders , that through infirmity and feare have falne away . 45 16. of those that have willingly falne away . 49 17. of the third and worst sort of apostates , those that through malice forsake the truth . 51 18. more examples like unto the former . 55 19. of hereticks . 61 20. of hypocrites . 67 21. of conjurers , and inchanters . 71 22. of those that through pride and vaine glory , strove to usurpe the honour due to god. 79 23. of epicures and atheists . 87 24. touching the transgressors of the 2. commandement by idolatrie . 94 25. of many evills that have come upon christendome for idolatrie . 96 26. of those that at any time corrupted and mingled gods religion with humane inventions , or went about to change or disquiet the discipline of the church . 99 27. of perjurers . 101 28. more examples of the like subject . 116 29. of blasphemers . 130 30. of those that by cursing , and denying god give themselves to the devill . 134 31. more examples of gods judgement upon cursers . 136 32. punishments for the contempt of the word and sacraments , and abuse of holy things . 140 33. those that prophane the sabbath-day . 147 judgements in the second book . chap. 1. of rebellious and stubborne children towards their parents . 151 2. of those that rebell against their superiours . 158 3. more examples of the same subject . 163 4. of such as have murthered their rulers and princes . 168 5. of such as rebelled against their superiours , because of subsidies and ●●●es imposed upon them . 171 6. of mu 〈…〉 〈◊〉 ●74 7. a suit of examples like unto the former . 177 8. other examples like unto the former . 193 9. other memorable examples of the like subject . 197 10. of divers other murtherers , and their severall punishments . 201 11. of the admirable discovery of murthers . 203 12. of such as have murthered themselves . 214 13. of paracides , or parent murtherers . 221 14. of subject-murtherers . 226 15. of those that are both cruell and disloyall . 231 16. of queens that were murtherers . 234 17. of such as without necessity , upon every light occasion move war. 236 18. of such as please themselves overmuch in seeing cruelties . 239 19. of such as exercise too much rigor and severity . 241 20. of adulteries . 244 21. of rapes . 245 22. other examples of gods iudgements upon adulterers . 251 23. shewing that stewes ought not to be suffered amongst christians . 254 24. of whoredomes committed under colour of marriage . 256 25. of unlawfull marriages and their issues . 257 26 touching incestuous marriages . 259 27. of adulterie . 261 28. other examples like unto the former . 264 29. other examples like unto the former . 268 30. more examples of the same argument . 272 31. of such as are divorced without cause . 275 32. of those that either cause , or authorize unlawfull divorcements . 277 33. of insestuous persons . 278 34. of effeminate persons , sodomites , 〈…〉 ●onsters . 280 35. of the wonderfull evill that ariseth from the greedines of lust. 282 36. of unlawfull gestures , idlenesse , gluttony , drunkennesse , ●ancing , and other such like dissolutenes . 283 37. of theeves and robbers . 292 38. of the excessive burdening of the commonalty . 297 39. of those that have used too much cruelty towards their subjects in taxes and exactions . 299 40. more examples of the same subject . 302 41. of such as by force of armes have either taken away , or would have taken away the goods , and land● of other men . 304 42. of vsurers , and their theft . 373 43. of dicers , card-players , and their theft . 376 44. of such as have been notorious in all kind of sin . 379 45. more examples of the same argument . 385 46. of calumniation and false witnesse . 393 47. that kings and princes ought to look to the execution of justice , for the punishment of naughty and corrupt manners . 40● 48 of such princes as have made no reckoning of punishing vice , nor regarded the estate of their people . 402 49. how rare and geason good princes have been at all times . 40● 50. that the greatest and mightiest cities are not exempt from punishment of their iniquities . 408 51. of such punishments as are common to all men in regard of their iniquities . 409 52. that the greatest punishments are reserved and laid up for the wicked in the world to come . 410 53. how the afflictions of the godly , & punishments of the wicked differ . 411 a brief summary of more examples annexed to the form● 〈◊〉 ●●e same author . chap : 1. of such as have persecuted the church of christ. 414 2. of perjury . 414 3. of epicures and atheists . ibid. 4. of idolatry . 418 5. of blasphemy . 418 6. of conjurers , magitians , and witches . ibid. 7. of the prophanation of the sabbath . 419 8. of drunkennesse . 420 9. of rebellious & disobedient children to parents . 426 10. of murtherers . ibid. 11. of adultery . 428 12. of theeves and robbers . 429 13. of 〈◊〉 431 14. of the molestation of evill spirits , and their execution of gods judgements upon men . ibid. 15. the conclusion , concerning the protection of holy angels , over such as feare god. 437 a table of the most remarkable judgements contained in the last part of this book , never before imprinted . devoured by wormes . pag. 3 poisoned . 4 self-murther . ibid. ●●postume . 5 a spanish history against pride in knowledge . 〈◊〉 , &c. the popes nephew hanged . 8 an italian rack● 〈◊〉 death 9 herbert earle of vermendois . 10 bajazet beats out his own brainis . ibid. b●adaas neck broke by a fall . ib. earle goodwin choaked at the table . 11 earle harold shot in the eye . 11 , 12 pierce gaveston beheaded . 13 sir hugh spencer beheaded , and his sonne hang'd and quartered . 13 earle mortimer hanged . 14 sundry others executed . 15 a briefe relation of the life and death of cardinall wolsey . 15 , 16 envious persons punished sundry wayes . 17. one brother murthereth another . 21 a remarkable history of a roman prince 22 pope boniface his miserable death . 23 the death of caesar germanicus . ib. matrinus head cut off . 24 bassianus and his mother torne in pieces & throwne into a ●akes . 24 alexander severus miserably slaine . ib. prince cranne , with his wife and children burnt to death . 25 one brother killeth another , and the mother murdereth her owne son. 25 , 26 prince morwith devoured by a sea monster . sundry other remarkable judgements upon envious persons . 27 the unfortunate deaths of edw. 6. his two vncles . 30 , 31 ptolomeus pisco torne in pieces . 33 cirenes famished to death . ibid. one destroy'd by lightning . ibid. of another torne in pieces by wolves . ibid the story of philaris brazen bull. 33 , 34 sundry relations of bloudy women . 34 , 35 remarkable observations upon the emperor caligula , together with his death . 35 avidius cassius his bloudy acts and miserable death . 37 sundry murthers strangely discover'd . 42 sundry judgments against the sin of sloth 46 a strange story of a slothfull chamber-maid . 55 covetousnesse defined . 58 the infinite riches of some men . 62 the monstrous covetousness of mauritius the emperor , together with his death . 64 sundry judgments against covetousnes . 66 a strange murther committed in honey-lane , and as strangely discover'd . 69 a scholler murdereth his fathers servant . 70 parents murder their own children . 71 iudgements inflicted upon usurers . 74 lust learnedly defined . 76 , &c. gods judgements against gluttony . 96 , &c. finis . notes, typically marginal, from the original text notes for div a64252-e100 foure species of pride . habbak . 2. 4. nicanor . alexander the great . nero casar . varus pergaus . menecrates the physitia● . pride in all states , conditions , and sexes . the nature of pride . s. augustine . plutarch . an excellent spanish history against pride in knowledge . the 3. questions propounded . the earth . humilitie . pride . advantage well taken . their marriage . a just censure . his owne tongue condemned him . histories out of our owne chronicles , in which the sin of pride hath beene most severely punished . notes for div a64252-e3670 examples in the gospell . one brother murdereth the other . the history of a roman prince . the soldans great love to the prince . envy in women . murder the fruits of envy . a just judgement upon an envious traytour . envy pursued by many disasters . notes for div a64252-e7500 texts in the holy scripturè by which wrath is condemned . noted murderers in the holy text. notes for div a64252-e10170 examples of sloath out of the scriptures . a strange story of a sloathfull chamber-maid . notes for div a64252-e12290 the parents murder their owne naturall sonne for the luere of money . notes for div a64252-e15520 fabia . zoe the empresse . women branded for incest . papinius and canusia . julia the empresse and antonia coracalla . semiramis . a spanish maid . a gentleman of millan . the prince of opolia . a burgesse of ulmes . an advoc 〈…〉 of consta 〈…〉 . a nobleman of piedmont . cyanip . syrac . armuti●s . childebert k. of france , and plectrude . philip the second , and gelberge his q. a miraculous deliverie . a needful observation . a lamentable history . jealousie . a fearefull prison , or dungeon . a cruel lady . a fearfull sight . the former parallel'd with a modern story . an unwomanly act. locring , estrild , & sabrina . ethelburge , a notorious adult 〈…〉 . an unadvised woman . the fury of elphaida . a miraculous accident . a bloudy regitide . sigandus bish. of sherburne and winchester . henry the second . mr. arden of ●eversham . master page of plymouth . countrey tom and cambury besse . notes for div a64252-e19680 the symptoms of gluttony . from the old testament . texts out of the new testament . the fathers of gluttony . erotes . the devills miracles . albidinus . lucullus . caesar the son of pope alexander . galentius . belflorius a sycilian . good admonitions against gluttony . maximinus a great glutton . the emperor bonosus . phago edax . clodius albinus . heterognathus . mithredates k. of pontus . domitius affer philoxenes . galba and vitellius . drunkards amongst the grecians . alexander the great . antiochus the illustrious . agrones . the bitter fruits of gormundizing & gluttony . an unmatchable villain● . almost the like done in england . the effects of too much wine a miraculous escape . a drunken bu 〈…〉 . a judgement upon three drunkards . a glasier . a barber . one that drank himself to death . a true relation of a prodigall citizen . a strange and unheard of prodigall .