the forerunner to a further answer (if need be) to two books lately published against tho. grantham of norwich wherein the spirit and temper of the calvinists is discovered, particularly mr. calvin, mr. finch, and his little præcursor : to which is prefixed, the solid testimony of mr. george wither, against calvinism, the worst of doctrines / by tho. grantham ... grantham, thomas, 1634-1692. 1691 approx. 32 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a41777 wing g1532 estc r39423 18409415 ocm 18409415 107500 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. a41777) transcribed from: (early english books online ; image set 107500) images scanned from microfilm: (early english books, 1641-1700 ; 1634:3) the forerunner to a further answer (if need be) to two books lately published against tho. grantham of norwich wherein the spirit and temper of the calvinists is discovered, particularly mr. calvin, mr. finch, and his little præcursor : to which is prefixed, the solid testimony of mr. george wither, against calvinism, the worst of doctrines / by tho. grantham ... grantham, thomas, 1634-1692. wither, george, 1588-1667. 7 p. s.n., [london? : 1691] caption title. place and date of publication suggested by wing. imperfect : stained and slightly faded. 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 finch, martin, 1628?-1698. -answer to mr. thomas grantham's book, called, a dialogue between the baptist and the presbyterian. calvinism -controversial literature. baptists -apologetic works. 2005-06 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 mona logarbo sampled and proofread 2005-07 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the forerunner to a further answer ( if need be ) to two books lately published against tho. grantham of norwich : wherein the spirit and temper of the calvinists is discovered ; particularly mr. calvin , mr. finch , and his little praecursor . to which is prefixed , the solid testimony of mr. george wither against calvinism , the worst of doctrines . by tho. grantham , preacher of glad tidings to all men in the city of norwich . mr. george wither , a man of great judgment in many things , and a faithful monitor of the english nation for many years ; did , in the year 1666 , publish his parallellogrammaton ; wherein he does much perswade to repentance and brotherly-love . and observing some great impediments to both , in p. 61 , &c. he considers the doctrine of the calvinists , in denying universal redemption , to be a very great obstruction thereunto . and thus he declares himself . i will be bold to aver — that the brotherly love and true repentance , whereto i would perswade , will never be effectually attain'd unto by them , which knowingly , premeditately , and wilfully persevere in denying the universal redemption of mankind by jesus christ ; seeing thereon depends god's most glorious attribute ; and in regard it is that for which we are much more obliged to him than all the rest of his creatures , he cannot but be highly displeased with all those who confine the extent of that mercy . i know many in these times ( some of them in other respects very good and learned men ) who think universal redemption to be a new doctrine , terming it arminianism and popery : but it is neither new , nor repugnant ( as is pretended ) to the orthodox doctrine of election and reprobation , and the free grace of god ; nor ascribes ought more to nature by the consequences thereof , than tends to our justifying of god , and to our self-condemnation , if that which he hath given us be not husbanded according as he hath and doth enable . the holy scriptures evidence it to all who rightly understand them . so far is it from being a novelty , ( as ignorant hearers are made to believe ) that it was received and professed for a necessary truth by the churches of god in all ages since christ's birth , and contradicted by very few in the first times of christianity : yea , it was believed many hundreds of years before arminius was born , or popery had any being in the world ; and will be professed , when the opposers and traducers of that verity shall be quite rooted out of the evangelical kingdom — it is the well-counterfeiting of truth and holiness which must compleat the designs of antichrist ; and there is not any one single heresy or wickedness , which doth so secretly , and so mischievously supplant christ ; it undermines the foundation of that structure which open blasphemies above-ground cannot endanger , and hath already sprung a mine to the dividing of lutherans and calvinists , that they will hardly be reconciled until all controversies are at an end . let us therefore consider well what depends upon it ; how much it concerns the glory of god ; how much he is dishonoured by a contrary belief , and how much it detracts from our own privileges and consolations . god's mercy is above all his works . it is the crown and dignity of the king of kings , and the highest of all treasons to clip it . a professed denial of the universality of humane redemption , seems to me a cursed counter-callol , made and sung by devils , in opposition to that blessed nativity-song which was sung by angels at the birth of christ , glory to god on high , on earth peace , and good will to men. for how was god likely to be glorified , peace to be upon earth , and good will to men , manifested by the incarnation of his son , if man's redemption had not been universal ? but so narrowed , that it extended to a very few , and those few also left without assurance they were of that small number , whatsoever they should endeavour , if there should be an exception from the act of grace , as many fancy ? doubtless if it had been so , it would have given occasion rather of howling than of singing , and been rather sad than glad tidings , in regard of that great terror which might have seized upon all mankind , and caused an universal lamentation , when they considered how many millions of millions were certainly exposed to everlasting damnation ; how small a number in possibility to be saved , and how few of their dearly beloved parents , children , and friends might be of these few , for whom christ took upon him humane nature . o horrible and unparallel'd blasphemy ! but , blessed be god's name , it is not so . when the children of israel were redeemed out of their egyptian bondage , which was a type of our ●●●versal redemption , there was not one soul , no not a hoof left behind them ; nor was one soul absolutely excluded from the benefit of christ's incarnation and passion , but they only who by their own defaults , and unrepented sin , should fall away , as they did who perished in the wilderness . for god hath many a time , upon several occasions , pa●sed his word to ascertain the universality of his love to man without personal respects , where personal sins without repentance , have not first made the person uncapable . nay ▪ our incredulity hath put him to his oath to assure every sinner . and if nevertheless we still distrust him , continue in our misbelief of his word and oath , and labour to draw others into the same crime ; it cannot be an ordinary punishment which god will at last inflict for so extraordinary and so high an affront ; it being a sin more hainous than murder , adultery , and all other meer carnal sins put together ; yea , more hainous than those the jews committed by their idolatries , killing the prophets , and crucifying christ in the flesh ; for the last was but a sin against his humanity , and their idolatries but the ascribing some part of that honour to the creatures , which was due to god only : whereas the limiting god's universal grace in christ with the concomitant doctrines , and the consequences thence raised , and the imputing to god an eternal reprobation of the greatest part of mankind , before they had done good or evil ; for those sins also which they blasphemously say he necessitated them to commit , to shew his justice , and manifest his hatred to sin , is a despoiling god of his divine nature , of his goodness , and an ascribing unto him that which belongs only to the devil . o the patience of god! what can be so abominable ? they do not only make reprobation older than the father of it the devil , but make god also the author of his wickedness , in necessitating him to be a devil , and consequently author of all the wickedness committed by all the devils in hell , and all the wicked men upon the earth : which appears to me so horrible an impiety , that i wonder not to see the world so full of plagues and sins , and sins and sinners become such plagues to each other as they are . nor can i believe there will ever be less plagues , where that blasphemy is professed and indulged as orthodox doctrine , until it be repented of . nor shall i marvel if my words be misunderstood , and my good meaning misinterpreted ; if god's word be so mistaken , and his love so ill-rewarded . i know the bitterness and uncharitableness of their spirits , who shall be obstinate in this judgment , yet am neither afraid nor ashamed to declare my conscience therein ; or in whatsoever else i think may concern god's glory , and the peace of my country . thus far mr. geo. wither . th● forerunner to a further answer ( if occasion serve ) to two books lately published against tho. grantham of norwich . briefly shewing the spirit and temper of the calvinists , and particularly of mr. finch and his praecursor , &c. wickedness proceedeth and cometh forth from the wicked , as saith the proverb of the ancients , 1 sam. 24. 13. in psal . 94. 20 ▪ this question is put , shall the throne of iniquity have fellowship with thee , which frameth mischief by a law ? the sense of the place is , no such thing can please god , &c. now of all mischief , sin is the worst , and indeed the cause of all the rest . it must therefore be exceeding evil , for any to make the holy god the ordainer and commander of all the sins of angels and men , and that freely , without any provocation , and infallibly and unchangeably also , that they must even so come to pass as he hath ( not only ) foreseen them , but ordained and commanded them . this is the doctrine which i chiefly opposed in my dialogue . and though i have made this very manifestly appear to be the doctrine of the principal men of the presbyterian and calvinistical perswasion , yet i will here add one passage more out of mr. calvin , inst . l. 3. c. 24. sect. 6. where he boldly tells us , that god doth none otherwise foresee the things that shall come to pass , than because he hath ordained they shall so come to pass . it is vain to move controversy about foreknowledge , where it is certain rather by ordinance and commandment . so then , let the action be never so wicked , he makes it infallibly necessary , by virtue of god's ordinance and commandment . than which i do aver ▪ nothing can be spoken more dishonourable to god , nor more mischievous to men. yea , zanchius is as bold as calvin , for he saith , damus reprobos necessitate p●●candi , eoque & pereundi , ex hac dei ordinatione constringi , atque ita constringi ut nequeant non peccare atque periere : that is , we grant that reprobates are held so fast under god's almighty decree , that they cannot but sin and perish . these i call the worst doctrines in the world. and finding this worst of doctrines to have much prevailed in the city of norwich , i have endeavoured to make the citizens sensible of the danger of it , both by preaching and writing . for which work and labour of love ( and to their souls especially who are most deceived by it ) i have been ill requited by many slanders and reproaches ; and particularly by a very foolish pamphlet , as a forerunner to that book of mr. finch , which he calls , an answer to my dialogue , [ which scurrilous pamphlet was published with his privity and allowance , as i suppose ] in both which , one great design is , to disgrace my person by unseemly epithets , and very false stories ; and particularly for that which i writ against calvin for his rage and cruelty , in procuring one michael servetus to be burnt to death at geneva , anno 1553. concerning which the pamphleteer calls calvin , a renowned man a star of the first magnitude ; and servetus , an infamous wretch ; and my self , a paultry groveling fellow . and mr. finch calls me , a boisterous quarrelsom man , one that hath the spirit of slumber , as a check and punishment to defame such a man as calvin ; and to extol servetus , an antitrinitarian ; and says , i have lost all credit and esteem with all wise and knowing christians . but yet i hope all wise and knowing christians will hear me speak for what is truth , and so for my self also before they condemn me . and , 1. wherein do i defame calvin ? that he did certainly procure the death of servetus , a very learned man , and of that exact life , that nothing is objected against him , though i doubt he did err in some things ; i sa 〈…〉 at calvin did procure his death ▪ is p 〈…〉 he saith , i freely confess the accuser came out from me , i hope at the least he shall be put to death * . i have not then defamed calvin , unless mr. finch and his little lawyer can justify that cruel action ; as indeed they seem willing so to do , by approving dr. owen his sentence , who tells us , as mr. finch quotes him , p. 115. that servetus is the only person in the world that he ever heard of , that ever died upon the account of religion , in reference to whom the zeal of them that put him to death may be acquitted . and thus mr. finch , dr. owen , &c. have bathed their hands in the blood of poor michael servetus . behold , and wonder ! and wonder the more , because neither of them ever saw the book which servetus died for , but take their grounds from the pens of his murderers , who would not speak the best of him you may be sure . but , 2. wherein do i extol servetus ? i said he was a learned and worthy man , and pious , tho mistaken in some things perhaps . and do i not call him pious in conjunction with calvin ? now i conceive that in charity , i may hope many were pious men , who did not rightly understand the mystery of the trinity . yea , i have the charity to think , that calvin was a pious man , and yet i believe and know that he was very erroneous in many things , and that he was acted by cain's spirit , when he procured the death of servetus , who could not deny either the father , son , nor holy spirit , because he held true baptism in the name of all the three ; though i fear his sentiments were not so clear as they ought to have been concerning the unity of these three . and who can say that he so fully knows this great and glorious mystery as he ought to do ? i am far from justifying servetus in his error , yet i think they ought to have spared his life , though they had laid some restraint upon him . 3. let us hear what learned protestants have said before me , in the case of servetus . 1. grotius , a man that had but few equals for wisdom and moderation , tells us ; servetus libri non genevae tantum , sed in aliis locis , per calvini diligentiam exusti sunt ; fateor tamen unum me exemplum vidisse libri servetiani , in quo certe ea non reperi quae ei objicit calvinus , vot . pro p●ce , p. 16. that is , by the diligence of calvin , all the books of servetus were not only burnt at geneva , but in other places . yet i have seen one copy of servetus ' s books , in which truly i do not find the things which calvin does object against him . and saith dr. pierce , ( a learned and able minister of the church of england ) servetus was burnt at geneva for less than being a socinian , and who was not so bad as mr. b. ( a presbyterian ) hath laboured to fancy me . and he tells us also , that oecolampadius ( a learned protestant ) was offended at the barbarity of the sentence . nor find i any thing ( saith he ) pretended against servetus , which was so highly blasphemous , as to make god the author or cause of sin. and how well calvin could tell his own tale , and how diligent he was in being the first informer of his affairs , we may guess by his epistles , 164 , 165 , which he writ to the four helvetian cities for gaining authority to his new device — for , let them say what they please to lessen the guilt of that cruelty , yet they are parties , and must not so easily be heeded as other men who are none . if servetus his books were so blasphemous , why was calvin so diligent in burning up the impression which he should rather have preserved , that posterity might see some competent cause for such a terrible execution ? yet , by the providence of god , one or two of the copies escap'd the flames ; and we are assured , by peerless grotius , that in the copy which he saw , he could not find those things which were objected by mr. calvin ; what melancton wrote , it was meerly on supposition that calvin's narrative was true . thus far the learned pierce , in dislike calvin ' s cruelty against servetus . and by this we may perceive , how little credit there is to be given to dr. owen and mr. finch , or his little praecursor , not one of them having seen the book which they condemn , but receive their information from them that were his murderers . and grant that servetus did err in that great mystery of the trinity , yet must he for this be burnt to death ? why then , dr. owen , mr. finch , and his little lawyer , would make bloody work , even in england , where there are too many who are as erroneous concerning that glorious mystery , as servetus was , ( the more is the pity ) ; for seeing they justify calvin in that bloody act , how can they refuse doing the like , were it in their power , unless they will come short of that zeal which they commend in mr. calvin ? by this print of the foot , we may know the stature of that monster of persecution , which did not the law restrain , would appear in too many professors at this day . i speak what i know by the usage i have met with in this city , both from professors and prophane . 4. now let us hear how famous mr. calvin was in the judgment of some learned and sober protestants . ( 1. ) he is thought to err in the mystery of the trinity as well as servetus , though perhaps not so much . these are his words , ( speaking of the three persons , &c. ) if the names have not without cause been invented , we ought to take heed , that in rejecting them , we be not justly blamed of proud presumptuousness . i would to god ( says he ) they were buried indeed , so that this faith were agreed of all men , that the father , son , and holy spirit , are one god ; and yet the father is not the son , nor the holy ghost the son , but distinct by certain properties . institut . l. 1. c. 13. sect. 3. and this his tres proprietates , is objected against him by some of the learned protestants . and i am of opinion , should i write of the blessed trinity as mr. calvin has done , mr. finch and his forerunner would cry out blasphemy . ( 2. ) he condemns the ancient fathers , because they were not of his mind in the case of irrespective reprobation , but hold , that there was salvation for all men through god's mercy in the gift of his son. he brands them ( saith a learned protestant ) as pelagianising in their opinions . but ( 3. ) his rudeness of speech was intolerable : he called great and good men by titles unseemly ; as serpent , pest , lossel , fool , knave , devil , filthy dog , impudent hangman , &c. and bucer ( a learned protestant ) calls him , fratricide , a murderer of his brethren . and grotius says , he grew worse and worse ; and that calvin ' s disciples are such themselves in disposition , as they make god to be in their imaginations towards the greater part of mankind . and truly this is too apparent in two of his followers , i mean , the little praecursor and mr. finch , whose study has been to render me very odious , though i am sure they know no evil by me , more ( no nor so much ) as they know by themselves . and yet thus i am represented by them , viz. audacious , impudent , turbulent , impetuous , impertinent , scurrilous , prejudic'd mechanick ; a fool , despicable , wise mr. grantham , a despised man , coxcomb , addle-brain , dull kitching-pate , clown , blunderbuss , dissembling prater , brawler , bellowing , hideous , bleat , thick-skull momus , one decreed to steal , wrangling fellow , dolt , poor fop , soft-pated clod , caviller , brazen-●orehead , inconsiderate fellow , gagling goose , a quarrelsome boisterous man , one that has lost all credit and esteem with all wise and knowing christians that worship the holy trinity ; one , like a woman scolding and quarrelling in the streets , one like an impertinent woman , &c. so that i think these two calvinists have come near the pitch of their master . and such as will not spare mens reputation , are not to be trusted with their lives , any more than mr. calvin . 5. there is one thing which runs through mr. f's epistle and book , and that is a talk of special discriminating grace . as if god's grace , which he gives to most men , were of little use for them that have it ; yea , of no use at all , in respect of eternal life . all that mr. f. allows that grace to effect for them in the other world , is only to make their punishment less in hell , as you may see in p. 15. of his answer ; which is a piece of as woful divinity as ever was heard surely . reader , i humbly advise thee to take heed how thou receivest these dictates , and esteem all ( even the least measure of grace from god ) to be a special favour , and such as in its nature and effect ( if it be all that ●e design'd for thee , be it never so little ) will certainly lead thee to heaven , thou being a faithful improver of it , sincerely , though under many infirmities ; and this through his own goodness , in christ jesus our lord , who gave himself a ransom for all to be testified in due time , 1 tim. 2. 6. ( 2. ) again observe , that these terms , discriminating grace , &c. are not found in the scripture ; nor wisely made use of to render some of god's grace not to be discriminating , ( as they please to phrase it ) . we know god gives more talents to some than he does to others , yet grace is the same in nature and efficacy , if improved , and to leave the receiver under unpardonable guilt if not improved , mat. 25. and we shall only be accountable for what god gives to each one , and for no more ; nor will he deal in severity , but where his grace hath been contemned . ( 3. ) consider that very many of those who most talk of discriminating grace , are greatly destitute of that tender love which paul had for them that rejected christ , rom. 9. 1 , 2 , 3. & 10. 1 , 2 , 3. but are filled with hatred against all that oppose their conceit of irrespective reprobation ; being indeed fierce and of a cruel disposition , full of passion , quickly angry , &c. these things i have found to be true ( god knows it ) among such as pretend very high to discriminating grace more than amongst others : but i fear it will prove but a special discriminating conceit in the end to very many of them . 6. there is a great talk also , both in his epistle and book , about god's absolute soveraignty . as if because he is so , he might make angels and men on purpose to damn them to everlasting fire , without giving them ( at any time ) any means sufficient to prevent their destruction . to avoid this rock upon which they often split themselves , let us consider , that though god's soveraignty is incomprehensible , yet it is every way better both in its mercy and justice , and in the exercise of both , than any soveraignty that men do receive or exercise under him . now we know , that what prince soever exerts his soveraign power , to impose absolute impossibilities upon his subjects , and death for non-performance , is a very cruel and unrighteous prince in the exercise of that soveraignty . such was pharaoh , exod. 5. condemned by god and man. o how ill would it become a prince to cut off the feet of many of his subjects , and then gibbet them alive , because they do not run as well as those whose feet he spared ? and yet even thus do these calvinists represent the most merciful soveraign that ever was : for they hold and teach , that god did freely and unchangeably decree , precisely such a number of angels and men , women and infants , to be damned , and that unspeakable time , before there was either angel or man created ; and this , not because god foresaw they would sin , and despise the riches of his goodness ; but he also ordained them that they should commit so many sins , yea , all the sins that they ever shall or can commit , that so he might glorify the soveraignty of his justice ( as they speak ) in such a voluntary and dismal destruction of his creatures . 7. these things i made evident from the learned calvinists own pens , as alledged against them by their fellow protestants ; and mr. finch is so far from answering them , that he plainly tells you , he will not meddle with any of my quotations , and yet he calls his book an answer to mine . he says also , he will not justify all the phrases of learned and godly men ; and thus he will hold to their opinion , but not to their phrases . hence he likes not dr. collings's using the phrase , as if god did not seriously act , &c. when indeed he makes the case far worse : for tho peter told the jews , god sent christ to them to bless them , in turning every one of them from their iniquities , mr. f. tells you , it was far from peter ' s meaning , p. 21. and when our saviour bewails israel , for not knowing the things that belonged to their peace ; mr. f. tells us , christ did not weep for their spiritual peace , but to prevent their ruin by the romans ; as if christ did more tender their bodies than their souls : it seems he had ordained the devil should lead them to hell , but for this christ would not weep as a mediator , but he wept as man only for that they should be destroyed by the romans ; and yet , if you sound him to the bottom , it was infallibly and unchangeably decreed by christ as god , that they should be destroyed by the romans , for he holds that god did unchangeably decree whatsoever comes to pass . o unwise expositor ! and thus does he abuse most of the texts which he meddles with , which speak of god's love to mankind universally , as every careful reader may perceive : and very unworthily declares , that god hath many holy ends in affording the preaching of the word to many , upon whom he never purposed nor intended to bestow special and saving grace , p. 15. and what is this , but to tell the world , that god meerly mocks the greatest part of men to whom the gospel is preached ? for whatever he speaks by the gospel to them , he never intended them any salvation by it . and thus mr. finch , and all such preachers as he is , are meer hypocrites , for they cannot intend any salvation to all they preach unto , but only to a very few ▪ and they know not so much as one of them . nay , so greedily does he fancy that god will absolutely damn the greatest part of mankind ; that he will not spare the poor dying infants , but cast them into hell also ; and his reason is , that as men do kill the young cubs of foxes and wolves , though they never yet did any mischief , so god may , if he please , glorify his justice upon infants , though they die in their infancy ▪ p. 88 , 89. and thus our gracious god is made more cruel to his off-spring , ( for such is all mankind , acts 17. 28. ) than the very wolves and foxes are to their young ones . an● what is now become of that gracious speech of almighty god , psal . 145. his tender mercies are over all his works ? sure , damned infants have no share at all in his mercy , no not so much as a toad by a thoasand degrees . o ye fools , when will ye be wise ? psal . 94. 8. mr. finch quarrels with the title of my book , and says , we read of john the baptist , not of thomas the baptist . but this only shews his weakness ; i speak not of thomas the baptist . i intend by the baptist , all that own the doctrine and baptism of repentance for remission of sins , including john the baptist as the first teacher of that baptism , for the manifestation of christ to israel , and that all men through him might believe , john 1. 7 , 31. this doctrine mr. finch and the presbyterians do oppose , both in the extent of this blessed object of faith for all men , by narrowing it up to they know not who , and therefore preach they know not what . and also by sprinkling poor infants ( many times fast asleep ) in opposition to john the baptist , who baptized repentant believers in the river , or where there was much water , mark 1. 17. john 3. 23. mr. finch also quarrels my office as a messenger of the baptized churches , &c. but of this i have given an account , in my book intituled , christianismus primitivus , to which i refer the inquisitive reader , and remain , norwich , aug. 14. 1691. a friend and servant to all men , for jesus's sake , tho. grantham . notes, typically marginal, from the original text notes for div a41777-e10 the calvinists make god to establish all the mischievous actions of men and devils by an unalterable decree , so as that they must be done of necessity . o horrible ! * libenter fateor ( inquit calvinus de se ) ac prae me fero prodisse accusatorē , spero capitale saltem feret judicium . calv. ep. ad farret . preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by r. young ... younge, richard. this text is an enriched version of the tcp digital transcription a67764 of text r39195 in the english short title catalog (wing y176). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 61 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67764 wing y176 estc r39195 18266110 ocm 18266110 107264 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. a67764) transcribed from: (early english books online ; image set 107264) images scanned from microfilm: (early english books, 1641-1700 ; 1138:27) preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by r. young ... younge, richard. 16 p. printed by thomas newcomb, and are to be sold by james crump ..., london : 1658. caption title. imprint from colophon. imperfect: tightly bound amd stained, with print show-through. reproduction of original in the union theological seminary library eng faith -biblical teaching. calvinism -england. a67764 r39195 (wing y176). civilwar no preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, younge, richard 1658 10984 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-03 mona logarbo sampled and proofread 2005-03 mona logarbo text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion preparation to conversion ; or , faith's harbinger . in a rare epistle , writ by a person of quality before his death , to his surviving friends . shewing , that satan prevails most by deception of our reason : that the beauty of holiness and true wisdom is unseen to the world : that ingrateful persons are as witless as wicked : why most men hear the gospel year after year , and are never the better : with wholsom instruction , to prevent destruction . all richly fraught with choise and pithy sentences , similitudes , examples , metaphors , rhetorical and pointed expressions . which being thought by many worth the transcribing at no small charge , is now committed to the press by r. young of roxwel in essex . much respected , if you ask , why i take this pains ? turn to levit. 19.17 . heb 3.13 . and you have there both my answer and warrant ; for i do but supply with my pen , what i was bound to perform with my tongue . if for a president ? take that of photian ; who , when a friend of his would have cast himself away , suffered him not , saying , i was made thy friend to this purpose . and he that loves not such a friend , hates himself . if , why i have been silent so long ? these are the only reasons : want of courage , fear to displease ; and left you should think me to have had more zeal then wit , and more religion then discretion : a case too common ; which makes me fear , that what our saviour says mar. 8.38 . whosoever shall be ashamed of me , &c. will prove a dreadful text to a great many : for who almost does not make a very idol of discretion ; and more fear the censures of men , then the displeasure of god ? men owe god some good will , but ( like those rulers , joh. 12.42 . ) they dare not shew it . they would please him , yet so as they might not displease others , nor themselves : never considering , that he who bears with his friends vices , makes them his own . now in case you shall ( with those gentiles rom 10.20 . ) receive more good by it then you desire , admire the providence and free grace of god , who will shew mercy to whom he will shew mercy , exod. 33 19. rom. 9.15 . that little which croesus learnt of solon , saved his life : and had pilate taken that fair warning his wife gave him , it might have saved his soul . nor am i without hope to prevail with some of you ; since nathan wrought more upon david by one private particular admonition , then all the lectures of the law could do for three quarters of a year together . however it were happy for millions , were they so plainly dealt withall . wherefore be perswaded to hearken a while unto me , as you would have christ another day hearken unto you . which that you may do , i will even refer the point to your selves to determine . as let me propound your case in the person of another , as the disguised prophet dealt with ahab , 1 king. 20. v. 39. to 43. or as christ dealt with the priests , scribes and elders , luke 20. v. 1 , to 20. the case is this . 2 ¶ god in great love sent sampson to deliver the men of judah from the slavish thraldom of their enemies ; but they in requital binde him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under ; to the end they might slay him , and still make slaves of them , judg. 15. again after this , god sent unto their successors the jews , his onely son ; to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : and they in requital of all , hate , revile , scourge and crucifie him ; though in killing him , they did their utmost to split or sink the onely ship that could save them . two rare and remarkable examples ! now tell me what you think of these blockish jews : were they more wicked , or witless , or ingrateful ? i know you will answer me , you cannot tell ; as the priests , scribes and elders did our saviour , when the conscience of their own guiltiness had stopt their mouths , luke 20.1 , to 8. or if you do make a satisfying answer , it shall be like david's answer to nathan's parable , wherein he pronounced sentence of death against himself , 2 sam. 12 1 , to 8. for it is your very case , if you had but eyes , or the wit to see it . i mean all you , who any way misuse , or are ingrateful to your ministers ; whom god out of his infinite love hath sent to be your deliverers from the grievous slavery and thraldom you are in , under sin , satan and hell . i know you think your selves wise men , and christians good enough ; yea , what but your high thoughts and good opinion of your selves , hath brought you to become scorners of your teachers and instructors , and more of their godly instruction ? as proud men are wont to admire their own actions , but to abate the value and derogate from the esteem of others ; every whit as basely to vilifie other mens doings , as they over-highly prise their own , as julian observes . but consider it rightly , and this alone ( could you be taxed with nothing but this ) not onely shews you to be foolish and frantick , but so ingrateful and wicked withal , as if your wickedness and unthankfulness did strive with gods goodness for the victory ; as absalom strove with david , whether the father should be more kinde to the son , or the son more unkinde to the father . as what can you alleadge for your selves , or against your pastors ? are they any other to you , then those three messengers-were to lot , that came to fetch him out of sodom , that he might not feel the fire and brimstone which followed ? gen 19. or then the angel was to peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldom of his enemies ? acts 12. 3 ¶ what wrong do they do you ? they beg and dig , they dig and beg ; as that good vine-dresser did , whose mattock kept off the masters ax , luke 13.8 , 9. they beat their brains , they spend their spirits , pour out their prayers , plot and contrive all they can to save your precious souls , ( were you but willing to be saved : ) they bring you the glad tidings of salvation ; would furnish and endow you with the spiritual , invaluable , and lasting riches of grace and glory : they are content to waste themselves ( like a candle ) that they may give light unto , and bring others to heaven , 1 cor. 9.19 . 2 cor. 12.15 . and do you , instead of honoring , respecting and rewarding them , hate , traduce and persecute them ? this is not for want of ignorance : for you shew just as much reason in it , as if those blinde , deaf , diseased , possessed , distracted or dead persons spoken of in the gospel , should have railed upon our saviour for offering to cure , restore , dispossess , recover and raise them again : and had not they great reason so to do ? for shame think upon it : for did you know and rightly consider , that you cannot be nourished unto eternal life , but by the milk of the word ; you would rather wish your bodies might be without souls , then your churches without preachers : you would not , like so many mules , suck their milk , and then kick them with your heels . but this most plainly shews , that you are so far from knowing the necessity and worth of the word of life , that you do not know you have souls ; which makes you as little care for them , as you know them . otherwise , how could you make such a mighty difference between your bodies and souls ? as had any of you but a leg or an arm putrified and corrupt , you would even give money , and think your selves beholding too , to have them cut off ; because it is the onely way and means to preserve the whole body . and if so , what love and thanks can be too much , that is exprest to them , who would ( would we give them leave ) pluck our souls out of satans clutches , and bring us to eternal life ? nor can he ever be thankfull to god , who is not thankfull to the instrument or means by whom god does , or would do him good . yea more , that man ( i dare boldly affirm ) cannot possibly have any interest is christs blood , who is not forced with admiration to say , how beautifull are the feet of them that preach the gospel of peace , bring glad tidings of good things , and publish salvation ! rom. 10.15 . isa. 52.7 . but to prove and cleer this , see both examples , and testimonies . 4. ¶ first , examples . the galatians are said to have received them as angels of god , yea , even as christ jesus ; and that to pleasure them , they would , if it had been possible , have pluck'd out their own eyes , and have given the same unto them , gal. 4.14 , 15. and thought it their duty , to communicate unto them in all their goods , gal. 6.6 . and likewise the romans , rom. 15.27 . yea , by the apostles testimony , we that are converted do owe even our own selves unto our spiritual pastors , phil. 19. and the like of other churches : insomuch that luther ( speaking of the primitive times , and of christians in general ) says that so soon as the gospel took root in mens hearts , the glad tidings of salvation by christ was so sweet to them , that in comparison thereof riches had no relish . and acts 2.44 , 45. and 4.34 , 35. do sufficiently confirm the same . and indeed , who ever knew what conversion and regeneration was ; who hath tasted of the powers of the world to come , and enjoyed the joy of the holy ghost , and that peace of conscience which passeth all understanding ? but would rather have their bodies want food , and the firmament want light , then that their souls should want that light and spiritual food of the gospel , by which they are nourished and do live ? for , far better be unborn , then untaught , as alexander a meer heathen could say . that this is the one onely thing necessary , and which believers prize above all , you may see by what holy david says of it , ps. 27.4 . & 84.1 , to 11. & 119.1403 . one thing have i desired , &c. oh how sweet is thy word unto me , &c. as turn but to the places , and see how he expresseth himself ; for i may but touch upon things . and the like of wise solomon , pro. 8.10 . true , to you that are strangers to , and utterly unacquainted with these soul-ravishing enjoyments , these things will appear impossible ; as the like did to nicodemus touching regeneration , joh. 3.4 . and to that multitude of jews touching stephens vision , when he told them how he saw the heavens opened , and jesus standing at the right hand of god in glory : which they were so far from believing , that it made their hearts brast for madness , to gnash their teeth , stop their ears , cast him out of the city , and stone him to death , acts 7.54 , to 60. they could not possibly-believe , that he should see what was hid to every one of them . but this i can assure you , ( even you my friends ) beyond all exceptions ; that if ever the mask of prejudice be taken from before your sight , or if your eyes shall be opened before you drop into hell , you will have other thoughts of these things , and so of the publishers of them , and be clean of another minde ; yea , you will loath what you now love , and love what you now loath . yea , i dare refer my self in this case to the very damned in hell : for what else made dives , being in those torments , desire abraham , that one might be sent unto his brethren from the dead , to give them warning , and to acquaint them with his success , but the alteration of his judgment ? and you , know how that reprobate balaam wish'd to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul . but , 5 ¶ secondly , see precepts and testimonies to confirm it . are we not commanded by the holy ghost to have them in singular love , and count them worthy of double honor for their works sake ? 1 thes. 5.13 . 1 tim. 5.17 . yea , the apostles words are not only , let them that labour in the word and doctrine be accounted worthy of double honor ; but he adds , he who preacheth the gospel , should live of the gospel , 1 cor. 9.7 , to 15. saying also , let him that is taught in the word , communicate unto him that teacheth in all his goods , gal. 6.6 . yea , if any man ( saith he ) does not communicate , and communicate in all his goods , god is not mocked , v. 7. so it falls , and i fear it falls heavy on many amongst us . again says the same apostle , if we have sown unto you spiritual things , is it a great thing if we reap your carnal things ? 1 cor. 9.11 . do ye not know , that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar , &c. v. 13 , 14. again , does he not say , that our debt and duty ( he terms it not benevolence ) to our spiritual pastors is such , as that we owe unto them even our own selves , phil. 19. with a great deal more of the like , that he may meet with mens carnal reasonings in this case , which are not a few , 1 cor. 9. all which is new testament too , if obstinacy would permit men to take notice of it . thus you see how you ought to esteem and reward your ministers ; and how believers do , and have done . whereas you , ( as if you were antipathites to all wisdom and goodness ) hate , revile , slight , rob and persecute them . are you not ashamed of it ? does it not make you tremble ? yea , is it not enough to make you despair of ever finding mercy at the throne of grace , or of having christ your redeemer and advocate ? to whom , and for whose sake you do it , as i shall suddenly shew . but you will say ( for want of acquaintance with the word of god , and your own hearts ; as every natural man is as great a stranger to his own heart , as hazael was , who could not be perswaded by the prophet that he should commit such abominable wickedness , as a while after it fell out ; ) that you neither hate , nor persecute any one of them . to which i answer : what then makes you so spightful , in spitting out your spleen against them , when you but hear a minister mentioned ? what makes you so frequent in slighting , scorning , and scoffing at them where ever you come , and in all companies ? what makes you pick so many holes in their coats , finde so many faults with them , raise so many objections ( if not lies ) against them ; that nothing they either do , or deliver , can please you ? as how many of your cavils and exceptions could i reckon up , that i have heard from your own mouths , if i would foul paper with them ? yea , i could give you a large list of instances , and in your own expressions : but they are so trivial , barbarous and base , that i am ashamed , to nominate them ; and no less unwilling , lest i should arm other mad men with your weapons . now do but lay aside dissimulation , and speak the naked truth ; and then say , whether all this proceeds nor from an heart full fraught with enmity and malice against the ministery , even for the very graces of gods spirit that shines in them ? as it fared with that councel of priests , scribes and elders touching steven , acts 6.15 . & 7.54 . do but examine your consciences well , and you will not deny it . 6 ¶ again , what makes you that are so civil in other cases , so uncivil , as not to afford them of all other men the common title of [ master such an one ] which you will not deny to a very cobler ? can you tell me ? no , i dare challenge the strongest brain'd achitophel , or the most fluent tertullus amongst you , to yield a wise reason thereof : except that which god hath set down , gen. 3 , 15. i will put enmity between the seed of the serpent and the seed of the woman . but further to convince you , answer me another question : what makes you to detain their dues from them , and not pay them a penny except you be forced to it ? or if you do for your peace or credit sake , any thing is thought too much for your minister ; and what you part with , is drawn from you as so much blood from the heart . and then also you will basely asperse him ; at least you will alleadge one thing or other to save your purses ; as , he had not my voice nor consent when he was chosen ; or , i hear at other churches , and come not at him ; or , i like not his preaching , or the like : as any thing shall serve , to save your silver , and to forestal you with prejudice , and make you resolve against your own conversion : for what is this , but to pick straws , as it were , to put out your own eyes withal ? yea , many they be , that will pretend conscience ( forsooth ) that they may rob their minister ; and alleadge , that he hath taken degrees , is ordained , he is a black-coat : or rather which is the same in effect , he is a conscientious pastor , or sheperd of christs sending , and not an intruder . but left what hath been said should not prove sufficient ; how basely will you calumniate him that but takes his dues , especially of a poor body ? ministers , more then all the world besides , must take a restern for a shilling . and not he alone shall suffer , but all these church-men ( say you ) are so covetous , that they never think they have enough : when they have scarce enough to fill the bellies of their own families . all which not onely argues you as brainless as beasts , but proves you to be as full of the serpents enmity , as the egg of a cockatrice is full of poyson . thus every , or any thing shall serve their turns , that study quarrels : even as a crocked stick shall serve to beat a dog , when a straight one cannot be found . now lay all together , and tell me whether this argues not hatred ? if not , what can ? for love ( as the apostle witnesseth ) suffereth long , it is kinde , charitable , envieth not , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , beareth all things , endureth all things , 1 cor. 13. yea , love is so far from finding faults where are none , that ( as wise solomon hath it ) it covereth or passes over all sins , and will not see them , prov. 10.12 . so that if you loved the ministers , as you will pretend you do , you would deal by them , as the people did by ulysses ; whom they so applauded for the acuteness of an ingenious minde , that they spared to object unto him his bodily deformities ; or if any one did shew the least malignity towards him , that person was branded for a notorious wicked man , as homer relates . and to speak rightly , we need say no more of a man , then — he is an enemy to his faithfull pastor ; that is enough to brand him : nor can there be a greater argument of his being of the brood of cain , haman , eliah , michol , doeg , shimei , ahab , rabshekah , tobiah , sanballar , pashur , zedekiah , elymus , herodias , and their fellows , then the hatred of good ministers . for such men would do the same to christ himself , were he their minister . there was never any so innocent or vertuous , to whom such belialists took not exceptions ; because they are as deeply in love with vice , as others are with vertue . yea , whom all men commend , you have some thersites will take occasion to blast . i 'll give you an ear-mark to know such a one by : whereas one of the modester fort will alledge , his minister is a presbyterian , or an independent , or a royalist ; this overgrown tead will object , that he is a roundhead ; the meaning whereof is , a religious , godly , conscientious man . 7 ¶ but perhaps this is not your case . suppose it be not ; yet what i have before convicted you of , is sufficient to prove you a souldier belonging to that great red dragon , that fighteth against michael and his angels , rev. 12. who , when his hands are bound , casteth a flood of reproaches out of his mouth against the church , and the remnant of her seed which keep the commandments of god , and have the testimonie of jesus christ , v. 15 , 16 , 17. but you are not at all versed in scripture ; therefore we 'll come to reason , and therein answer me a few questions . do you do by the ministers as you ought , or as you would be done by ? would you , when you have discharged your duty and conscience to the utmost of your endeavour , have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil , for the greatest good ; and the greatest hatred , for the most superlative love ? ( for , love to the soul , is the very soul of love . ) is this an evidence that you have them in singular respect for their works sake ? is this to receive them as an angel of god , yea , as christ jesus ? is this to make them partakers of all your goods , and to be willing to pluck out your own eyes , and to give them if need were , as god commands , and as the godly have been willing to do ? i think not . indeed , if you may be your own judges , you will ( during the time of this your prejudice ) think all but little or nothing . but if the word of god be consulted with , it will be found persecution in the highest degree : like that of ahab and jesabel to elias ; or that of herod and herodias to john baptist ; or that of the jews , scribes and pharisees against our saviour : for they did but express their utmost spight to gods messengers that came to save them ; and so do you . and this is a sure rule : he that now under the gospel shews a spightfull and a malicious minde to a godly zealous minister ; if he had lived in christs dayes , he would have been ready to have driven the first nail into his body , and rather have been for barrabas then jesus . and god measures what we do , by what we would do , whether in good or evil . thoughts and desires , in gods account , are good and evil works : neither does he punish or reward any thing but the will . again , whereas you think not tongue-taunts to be persecution ; you shall one day ( if you go on ) hear it pronounced so , in your bill of indictment . ishmael did but flout isaac , yet s. paul saith he persecuted him , gal. 4.29 . god calls the scorning of his servants by no better a name then persecution . cham did but scoff at noah , yet that scoff brought his fathers curse upon him , and gods upon that . even the serpents hissing betrays his malice . those two and forty little children ( though but children ) were devoured of wild bears , for only scoffing at the prophets bald head , 2 king. 2.24 . a small matter , if sensualists may be judge . but whatever you conceive of it , let all , even heart and tongue-persecution be as far from my soul , as my soul from hell . for assuredly , god will one day laugh you to scorn , for laughing his to scorn ; and at last despise you , that have despised him in his ambassadors . 8 ¶ again , you think it nothing , or no great matter to detain the ministers maintenance . but look narrowly into it , and you shall find it to be theft , sacriledge , murder , yea soul-murder , and that in the highest degree : for you rob the minister of what is as due to him , as any land of inheritance is to the owner . you rob god of his tythes , offering , &c. which he accounts most abominable ; as you may gather from the many complaints and threatnings which god throughout all the old testament utters touching it . for which see only mal. 3.8 , 9 , 10 , 11. & 1. 7 , 8 , 13 , 14. hag. 1 & 2 chap. hereby you make your selves guilty of murder : first of murdering your pastors body and whole family ; for if all should be of your mindes , they should starve . secondly of your own , and all the peoples souls , as much as in you lies : for how should your pastor feed your souls , if you feed not his body ? how should the lamp burn , if you take away the holy oil that should maintain it ? and in case it burn not , there will be but a dark house . men would have fire kept in the sanctuary , but allow no fewel ; they would have the lamp burn , but without oil . but how do they serve christ & themselves , in so serving their ministers ? to take away the provante from the army , is to betray it to the enemy . and indeed , if you might have your wills , or if others were of your mind & temper , there should be no preaching at all , no souls saved , all go to hell . for , to expect that ministers should preach without maintenance , yea good maintenance , ( for to furnish themselves with books only will cost more then a little ) is as if you should shut a bird into a cage , give her no meat , and yet bid her sing . it amazes me to think how unreasonable and base most men be : they will bestow more upon their very hair in a moneth , or upon the smoke of a needless indian wanton weed in a week , then upon god and their sculs in a whole year . and were it not most just with god to take away our faithful ministers from us , when we so ill intreat them , and so unworthily reward them ? yea , since we love darkness more then light , may not god justly leave us in the dark ? and bring upon us a famine of preaching , who would bring a famine upon the preachers , by purloining the maintenance of his ministers ? it is but just with god to take away the lamp from that nation , which hath taken away the holy oil that should maintain it . but it is a true observation , sacrilege is the greatest theft , yet of it men make the least conscience . but lastly , you make your selves not only guilty of persecution , theft , sacrilege , of murdering bodies and souls , of provoking god to send a famine of his word , and the like , but you become by it guilty of high treason against god , in thus using his ambassadors , and against christ and all his members . for besides that all the disgraces and wrongs that are done to christs ministers , redound to him ; and he that traduceth , or any way wrongs a minister for the discharge of his place , his envy strikes at the image of god in him , as a world of places prove : so the very root or spring of this their spight and enmity against the ministry , is an inbred enmity and hatred against god himself . as when satan flew jobs sons and servants , his malice was against job ; or as when saul darted a spear at jonathan , his spight was against david . and accordingly , god takes what is done to his messengers , as done to himself ; as in that case of david sending his ambassadors to the king of ammon , 2 sam 10.6 , 7. they have not cast thee away , says god to samuel , but they have cast me away , that i should not reign over them , 1 sam. 8.7 . you are gathered together against the lord ; and what is aaron , that ye murmure against him ? numb. 16.11 . and the like exod. 16.7 , 8. luke 10.16 . joh. 15.23 , 24. joh. 7.7 . he that despiseth you , despiseth me , 1 sam. 17.45 . isa. 37.23 . saul , saul , why persecutest thou me ? acts 9. 4. rev. 16.9.11 . psal. 89.23 . 9 ¶ which being so , how does it behove you to look to your selves , and bewail this sin , this horrible and desperate sin ! was there ever any that was stout against the lord and prospered , as job speaks , job 9.4 . when the pitcher contends with the rock , straw with the fire , it is easie to judge who will come by the worst . and certainly , if most men were not both blinde and mad , they would more respect the ministry : for if i understand any thing of the word of god , or know what rectified reason is , there is not a sin in the nation that so hinders the blessings , or pulls down the judgments of god upon us , as does this very sin . and yet it is not more provoking , then it is a common sin . how it will be answered to their lord and master at the great day , i tremble to think : can you answer it then with flashes of wit , or carnal reasons , as you do now ? i beseech you look to it . nor is our love , or hatred to god any way better known , then by our respect to , and usage of his ambassadors . lip-love is but lying love . if you love me , keep my commandments , says our saviour , job . 14.15 . wherefore let my counsel be acceptable : break off your sins by repentance , kick no more against the pricks ; refrain your selves from these men and let them alone , lest ye be found even fighters against god , acts 5.38 , 39. nor will it ever repent you , if you come in heaven , that you were stopt in this your way to destruction . yea , let the consideration of what you have already done , make you sink down with shame , and tremble for astonishment to think , that notwithstanding you have been so many years in arms against your maker and redeemer , and most spightfully and maliciously persecured his ambassadors that came to rescue you from the subtlery and slavery of satan , that bloody devouring dragon , and vowed enemy of all mankinde : yet god hath no taken the advantage of casting you into hell , but of his never enough admired mercy hath spared you to this hour ! whereas he might most justly have prevented all , in sending you body and soul into everlasting torments , when you were but a span long . for know this , that we need no more to condemn us , then what we brought into the world with us . yea , we were condemned , so soon as conceived : and that you and i are not at this present frying in hell-flames , never to be freed , no reason can be alleadged , but o the depth ! wherefore take heed in time , and as you tender the good of your own souls , defer not a minute ; but study and bestir your selves how you may make your peace with god . yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of jesus christ lie open to receive you ▪ whiles ye have health , and life , and means , and time to repent , and make your peace with god . as you tender , i say , the everlasting happiness and welfare of your almost lost and drowned souls : as you expect or hope for grace , or mercy , for joy and comfort , for heaven and salvation , for endless bliss and glory at the last : as you would escape the direfull wrath of god , the bitter doom and sentence of christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from gods blissfull presence , abjure and utterly renounce this accursed sin . oh , get an interest in christ ! for till we become members of his mystical body by regeneration and a lively faith ; we ( even the best of us ) are as traitors condemned to suffer eternal torments in hell-fire , being onely reprieved for a time . o bless god all the dayes you live , yea , to eternity , that the gate of mercy yet stands open ! 10 ¶ but withal take hold of the opportunity before the draw-bridge be taken up , left you never have the like again . do not dally with god and your own souls ; for if this warning be slighted , never look for the like : for warning ( such a warning ) not taking , is a certain prefage of destruction , pro. 29.1 . & 1.24 , 25 , 26. the sons of eli would not hearken unto , nor obey the voice of their father : why ? because ( saith the text ) the lord was determined to destroy them , 1 sam. 2.25 . i know , saith the prophet to amaziah , the lord hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 chron. 25.16 , 20. whereas contrarily the ninevites by hearkning to jonah ; and those very murtherers of the lord of life , by listening to peter , were converted and saved , acts 2.36 , 37. o take heed of proferring your own carnal reason before the written word of god : and that what is spoken of babel , may not be verified in you ; we would have cured him , but he would not be cured : lest you be given up to destruction , as she was . what sayes our saviour ? this is the condemnation ( none like this ) that light is come into the world , and men love darkness rather then light , because their deeds are evil , john 3.19 , 20. indeed , if you will rather beleeve satan , or his sollicitor the flesh , or be led by the perswasions of your own flattering heart , which is deceitfull above all things , and most desperately evil , jer. 17.9 . no marvel you should be deaf to all hath been said , as thinking your selves already good enough , and then farwel all hope of being better : for the opinion of mens being wise , and good enough , is the sole and onely cause of their being no wiser , nor better . yea , therefore are millions christians in name onely , because they think themselves christians indeed . and who is there in all this nation , that thinks not himself a christian ? though they are able to yeild no reason except this ; they are neither turks nor jews , nor ( which is worse then either , as they suppose ) round-heads . a strong argument , i promise you , able to move the gentlest spleen alive to laughter ! for the devil can make as good a confession of his faith as this . yet all the reasonings of carnal men are thus weighty : as let me give you a few instances . 11 ¶ they will say , they love and fear god as they ought : when what he commands , they do the contrary ; are flint unto god , wax to satan ; have their ears always open to the temper , shut to their maker and redeemer ; when they are traitors to him , and take up arms against him . a good sign they serve god and christ , when satan , the world and the flesh have more command of them : when they are so far from loving and serving him , that they hate those that do it , and that for their so doing ; and from fearing him , that they more fear the worlds scorns , then his anger . they will in like manner pretend they love christ that died for them , when they hate all that resemble him in holiness . they are christians in name , when they will scoff at a christian in deed , and are enemies to the cross of christ : love a form of godliness , but hate the power of it . they will do what god forbids , yet confidently hope to escape what he threatens : will do the devils works , yet look for christs wages : expect that heaven should meet them at their last hour , when all their life-long they have gallopped in the beaten road towards hell : expect to have christ their redeemer and advocate , when their consciences tell them that they seldom remember him but to blaspheme him , and more often name him in their oaths and curses then in their prayers : will persecute honest and orthodox christians , and say they mean base and dissembling hipocrites ; think they do god good service in killing his servants , joh. 16.2 . as paul touching stephen , and the jews touching christ : boast of a strong faith , and yet fall short of the devils in believing , jam. 2.19 . these are some of their syllogisms or arguings ; i could even tire your ears with the like . but what doting , blockish and brain-sick bedlam-positions are these ? could rational men ever argue in this manner , had not the god of this world blinded their eys , that the light of the glorious gospel of jesus christ should not shine unto them , 2 cor. 4.3 , 4. 2 thes. 2.9 , 10. did not their deceitfull hearts damnably delude them , as in that case of leah , gen. 30.18 . and of saul , 1 sam. 23.7.21 . and of micah , judg. 17.13 . turn to the places , for they are rare to this purpose . if this be reason , it is reason frighted out of its wits : yet this is every wilfull sinners case , yea of every unregenerate man in some measure : as i 'll but give you one instance more to clear it . you shall have them maintain with incredible impudence , accompanied with invincible ignorance ; that if a man make scruple of small matters , or of those sins or sinfull customs which they allow of , and will not do as they do , that he is over-precise : though they may as soon finde paradise in hell , as any text in the bible that makes for loosness , or against circumspect walking . yea , who would dream that so gross blockishness should find harbor in any reasonable soul , as to think that god should like a man the worse for his being the better , or for having a tender conscience ; or look for less fear , reverence , and obedience from his servants , then we do from our servants ? and yet the same men will grant , that a servant can never be too punctual in his obedience to his masters lawfull commands . but you see the reason ; natural men are blinde to spiritual objects , as the apostle speaks 1 cor. 1.18.20 . & 2.14 and so no more fit to judge of them , then blinde men are fit to judge of colours . and hence it is , that they have the basest thoughts of the best men , making ill constructions of whatsoever they speak or do ; as the scribes and pharisees dealt by our saviour . until we are born again , we are like nicodemus , who knew not what it was to be born again , john 3.4 . until we become zealous our selves , we are like festus , who thought zeal madness , acts 26.24 . until we be humble our selves , we are like michal , who mocked david for his humility , and thought him a fool for dancing before the ark , 2 sam. 6.16 . for , to carnal-minded men , all religion seems foolishness , 1 cor. 1.18 . it faring between the sensual and spiritual , as it does between youth and age : for as young men think old men to be fools , but old men know the young to be fools ; so worldlings think the religious fools , but the religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . besides , the one make the word their rule in every thing ; for they live , and believe , and hear , and invocate , and hope , and fear , and love , and worship god in such manner as his word prescribes : the other do all as the flesh leads them , and according to the customs and rudiments of the world . 12 ¶ now lay all together , and you will think it no whit strange , that notwithstanding their condition is so miserable , they should yet be so jocund , confident and secure , that they should neither be sensible of their present condition , nor afraid of future judgment . security makes worldlings merry ; and therefore are they secure and merry , because they are ignorant . a dunce ( we know ) seldom makes doubts ; yea , a fool ( says solomon ) boasteth and is confident , pro. 14.16 . ignorance is a veil or curtain to hide away their sins . our knowledge , saith one of the learned , doth but shew us our ignorance : and wisdom ( says another ) is but one of mans greatest miseries , unless it be as well able to conquer , as to discern . the next thing from being free from miseries , is , not to be sensible of them . erasmus could spie out a great priviledge in a blockish condition ; fools ( saith he ) being free from ambition , envy , shame and fear , are neither troubled in conscience , nor macerated with cares . and beasts , we see , are not ashamed of their deeds . where is no reason at all , there is no sin ; where no use of reason , no apprehension of sin ; and where no apprehension of sin , there can be no shame . blinde men never blush ; neither are worldlings ashamed , or afraid of any thing ; because for want of bringing their lives to the rule of gods word , they perceive not when they do well , when ill . the timber not brought to the rule , may easily appear straight , when yet it is not . whereas every small sin , to a holy and regenerate man that weigheth his sin by the ballance of the sanctuary , is very grievous , and disturbeth his conscience exceedingly . besides , the regenerate know , that the very end for which they were created and redeemed , was , that they might honour , love and serve their creator & redeemer . they remember also , that they bound themselves by vow and promise in their baptism so to do . whereas these brainless and bruitish men never once consider what they came into the world for , nor what will become of them when they depart hence : only their care is , that they may eat , drink , play , sleep and be merry : whereupon they spend their days in mirth , and suddenly they go down into hell , as job speaks , job 21.13 . for , like men sleeping in a boat , they are carried down the stream of this world , until they arrive at their graves-end death ; without once waking to bethink themselves whither they are going , to heaven or hell . i grant , that in their long sleep they have many pleasant dreams . as for instance : they slumber , and suppose themselves good christians , true protestants ; they dream they repent them of their sins , and that they believe in christ ; they dream they have true grace , that they fear , and love , and serve god as they ought ; they dream they shall go to heaven and be saved : but the truth is , all their religion is but a dream , and so is their assurance of salvation . they have regeneration in conceit , repentance and righteousness in conceit ; they serve god well in conceit , and they shall go to heaven only in conceit , or in a dream ; and never awake , until they feel themselves in a bed of unquenchable flames . neither did pure and naked supposals , ever bring any man to eternal life . 13 ¶ which being so , and that with the greatest part of the world : how does it concern every one of you to try and examine your selves , whether it fares not so with you ; and to mistrust the worst of your selves , as all wise and sound-hearted christians do ; as you may see by the apostles , matth. 26.22 . even every of them was jealous of himself , and examined his own heart , though but one of them was guilty of that soul sin which christ spake of . now if you would examine your selves but by those marks i have already given you , you may easily see whether you are the men guilty of what i have laid to your charge . if you would be further informed , ask your selves only these three questions . whether you are of that small number , whom christ hath chosen out of the world ? whether you are regenerate ? whether you have true and saving faith ? for otherwise all your hopes and perswasions are but vain presumptions and delusions . first , are you of that small number ? for , the greatest number , whether of men , or great men , or great scholars , go the broad way to destruction ; and but a few of either , the narrow way which leadeth unto life ; as appears by many cleer testimonies and examples ; for which see those known places , mat. 7.13 , 14. 1 joh. 5.19 . rev. 20.8 . christs flock , that believe the gospel , are but a little flock , luk. 12.32 . and but few in number , isa. 10.22 . & 53.1 . rom. 9.27 . & 10.16 . rev. 3.4 . 2 cor. 4.4 . mat. 8.34 . & 27.22 . acts 28.22 . rev. 13.16 . yea , of all the cclxxxviii several opinions which philosophers held touching the chief good ; never any was 〈…〉 to think the way to attain to it , was by doing as the most do . yea , they all concluded , that number was the best note of the worst way . and we even see by experience , that the basest things are ever most plentifull . and therefore it amazes me to think , how men should be so blockish as they are in this particular : for if you mark it , most men walk in the broadway , and yet every man thinks to enter in at the strait gate : which could never be , if they were not fools , or frenzie . again take notice , that many seekers fall short of heaven , luke 13.24 . do you strive ? the righteous shall scarcely be saved ; what then shall become of the unrighteous ? 1 pet. 4.18 . 14 ¶ secondly , are you regenerate and born anew ? for christs words to nicodemus ( a knowing , honest , moral man ) are express ; yea , and he bindes it with an oath : verily , verily i say unto you , except ye be born again ye can in no wise enter into the kingdom of heaven . now if you be regenerate , it will appear by this : regeneration or new-birth , is a creation of new qualities in the soul , as being by nature onely evil-disposed . in all that are born anew , is a change , both in the judgement from error to truth , and in the will from evil to good ; and in the affections from loving evil , and hating good , to love good , and hate evil ; in the whole man from darkness to light , and from the power of satan unto god . is this change wrought in you ? for without it there is no going to heaven , no being saved . then — thirdly , have you a true and lively faith in jesus christ ? for there is no coming to christ but by faith , heb. 11.6 . by faith we receive the forgiveness of our sins , luke 7.47 , 50. by faith we are justified , rom. 3.26 , 28 , 30. gal. 3.8 . by faith through grace we are saved , eph. 2.8 , 9. luk. 18.42 . by faith through the power of god we are kept and preserved to salvation , 1 pet. 1.5 . nothing but faith can assure us of gods favor , eccles. 9.1.2.3 . by faith we obtain whatsoever we ask , mat. 21.22 . by faith we are blessed , gal. 3.14 . by faith we know god , 1 joh. 4.7 . psal. 9.10 . without faith we cannot profit by hearing the word , heb. 4.2 . without faith it is impossible to please god , heb. 11.6 . whatsoever is not of faith is sin , be they never so glorious performances , rom. 14.23 . and 10.14 . now you shall know whether you have faith , by this : faith comes by bearing the word preached , rom. 10.17 . and the spirits powerfull working with it , ioh. 3.3 . 5.8 . faith purifieth the heart , act. 15.9 . worketh by love , gal. 5.6 . and sanctifieth the whole man throughout , act. 26.18 . faith is known by its works , iam. 2.17 . 18.22 . faith and holiness are as inseparable as life and motion , the sun and light , fire and heat . again , faith believeth the threats of the word , together with the promises ; and thereupon feareth sin , as it fears hell . again , if the image of god by faith be repaired in you , you cannot but love them that love god , 1 ioh. 3.10 . besides , this is a sure rule : that that perswasion only which follows found humiliation , is faith ; that which goes before it , is presumption . and as ambrose speaks ; no man can repent of sin , but he that beleeves the pardon of sin ; nor none can beleeve his sins are pardoned , except he hath repented . lastly , how easie a matter soever men think it is to believe ; he that goes about it , shall finde it as hard a work to beleeve the gospel , as to keep the law : and onely god must enable to both . now if upon trial you evidently finde that you are of christs little flock , that you are regenerate , and that you have this precious grace of faith wrought in your heart , you may comfortably assure your self that you shall be saved . otherwise the devil and your own heart do but delude you , in promising you the least benefit by the blood of christ : yea , it had been better for you , that there had been no christ come into the world : for , even the mercy of god , ( which you have contemned ) and the means of grace , and the offer of salvation , shall but inhance your damnation . yea , christ himself that onely summum bonum , who is a saviour to all beleevers , shall be a just revenger to you , if you go on ; and bid you depart ye cursed into everlasting fire , &c. matth. 25.41 . 15 ¶ and so much , for the discharge of my conscience and duty ; and to make a supply of that , which i should have some way performed long since . yet least i should imitate those , who kindle a fire under greenwood , and leave it so soon as it begins to flame ; ( for i take it for granted , that some of you will lay to heart what hath been said ) i have sent you three books ( writ by an impartial author , not a party ) which i hold exceeding profitable for you to peruse . the one speaking more home and full to this matter . the second shewing how it comes to pass , that so many are deceived , who hope to be saved . the third setting out to the life , the very thoughts , words , and actions of all natural men ; insomuch that no glass can more lively represent your faces , then it does your hearts . therefore that you may not be disappointed of your end , by mistaking your way ; that you may become as true friends to god , and the ministry , as you have been bitter enemies ; and so have your part and portion with them at gods right hand , where are pleasures for evermore : be perswaded to read them , with as much observation and circumspection , as you would do the evidences of your inheritance . neither count it as a thing indifferent , that may either be done , or dispensed with ; except you are indifferent whether you be saved or damned . yea , so minde what you read , as if it were an epistle writ from heaven , and sent to each of you in particular . expect not that christ jesus himself from heaven should call to you severally by name , as he did to saul , and say , ho ishmael ! such a one ; or ho elymas ! such a one ; why doest thou persecute me ? i am jesus whom thou persecutest , acts 9.4 , 5. which yet , if he should , it were no more in effect then he hath often done ; nor would you be any more warned , or reclaimed by it . as is evident by the example of hazael , 2 kings 8.12 , 13 , &c. and by what abraham told dives , luk. 16.31 . if you will not beleeve moses and the prophets , christ and his apostles in his word ; neither would he be perswaded , though one should be sent unto you from the damned in hell , or from the glorified spirits in heaven . wherefore hearken unto conscience ; and what concerns you , apply it not to others , as the most do . do not like a childe , that beholding his own face in a glass , thinks he seeth another childes face , and not his own . want of application makes all means ineffectual . yea , there are very few men that make not the whole bible and all the sermons they hear , yea the checks of their own consciences , and the motions of gods spirit utterly ineffectual , for want of wit and grace to apply the same to themselves . whereas if they would rightly and ingenuously apply but one text or two unto their own souls , as they can unto others , ( being better able to discern others moats , then their own beams ) they might be everlastingly happy . 16 ¶ but it is now a just plague upon our so much formality and profaneness , under our so much means of grace ; that because we ( many of us ) have heard the word , and enjoyed the means for thirty , forty , fifty years together , and are never the better , bring forth no fruits thereof ; that christ should say unto such , as he did to the fruitless fig-tree , mar. 11.13 , 14. never fruit grow on thee henceforward . and the truth is , if you observe it , you shall very rarely hear of an old formalist , or protestant at large , that ever is converted , ( but young ones , as ministers can sufficiently inform you : ) perhaps they may turn to be antinomians , ranters , quakers , or the like , and imbrace error ; but they turn not to the truth . or if so , it is a greater miracle then was the creating of the whole world . for , in making such a one a new creature , must be a number of miracles : a blinde man is restored to sight , a deaf man to hearing , a man possest with many devils dispossest ; yea , one not only dead in sin , but buried in the grave of long custom , with a grave-stone laid upon him , raised from the dead ; and in every one , a stone turned into flesh . in all which god meets with nothing but opposition , which in the creation he met not with . thus i have been large : but as john could only baptize with water , so i can but teach you with words ; and when god withholds his contemned grace , paul himself cannot move a soul . if the holy ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that god in christ may be pacified , your sins by free-grace pardoned , and your souls eternally saved : that while you are here , you may enjoy the peace of god which passeth all understanding , phil. 4.7 . and when you depart hence , you may arrive at the haven of all happiness in heaven , where is fulness of joy , and pleasures for evermore ; blessed and happy are ye , psal. 16.11 . which is my prayer and hope , and should be my joy . finis . london , printed by thomas newcomb , and are to be sold by james crump in little bartholomews well-yard , and henry cripps in popes-alley . 1658. a leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by r. younge ... younge, richard. 1661 approx. 72 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a67761) transcribed from: (early english books online ; image set 63055) images scanned from microfilm: (early english books, 1641-1700 ; 952:34) a leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by r. younge ... younge, richard. 19 p. sold by james crump ... and henry crisps ..., [s.l.] : 1661. reproduction of original in bodleian library. caption title. 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 calvinism -great britain. great britain -history -restoration, 1660-1688. 2004-12 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a leafe from the tree of life , wherewith to heal the nation of all strife and controversie , and to settle therein peace and unitie by r. younge a roxwell bee , whose sting is as soveraign as its honey is sweet , and whose enemies have no less cause to love him then his friends . sold by james crump in little bartholmews , well-yard , and henry crisps in popes-head-alley , 1661. chap. i. reverend sir , some time since i heard you upon jer. 51. 9. we would have healed babilon , but she would not be healed , &c. what change it hath wrought in me , i forbear to mention : but certainly satan and the world fear they have lost , the one a subject or prisoner , the other a ●imbe or member ever since : for whereas they never molested me formerly ; now as if i were rescued out of satans clutches , that lyon foams and roars , ●nd bestirs himself to recover his losse . and as for my old acquaintance , they so envy to see themselves cashe●●ed , and so mortally hate me , for that i will no longer continue miserable , nor run with them ( as i have done ) to the same excesse of riot , 1 per. 4. 4. ●hat they make me weary of my life , as the daughters of heth did rebechah , gen. 27. 46. yea i am so scoft at and scorned , both by parents , friends , and enemies , ●hat it not only hinders me from doing the good i would , or appearing the ●ame i am ; but it almost beats me off from being religious back to the world . and certainly he must be more spirit then flesh , that can contentedly make himself contemptible to follow christ ; be pointed at for singularity , endure so many base and vile nick-names ; have his religion judged hypocrisie , his godly simplicity , silliness ; his zeal , madness ; his contempt of the world , ignorance ; his godly sorrow , dumpishness ; and the like malicious and mischievous constructions made of whatsoever he speaks or does . for my part i could better abide a stake ( god assisting me ) then the mocks , scoffs and scorns , which every where i meet withall . it is death to me to be mockt ; as it fared with zedekiah , jer. 38. 19. nor is there above hell , a greater punishment in my judgement , then to become a sa●●io , a subject of scorn , as sampson ( i doubt not ) found . alcibiades profest , that neither the proscription of his goods , nor his banishment , nor the wounds he received in his b●ly , were so grievous to him , as one scornful word from his enemy ctesiphon . yea doubtlesse our saviours ear was more painfully pierced , then either his ●rows , or hands , or feet . it could not but go deep into his soul , to hear those bitter and girding reproaches from them whom he came to save : a generous ●ature is more wounded with the tongue then with the hand . chap. ii. minister . i grant there is no such rub in the way to heaven as this ; satan hath not such a tried shaft in all his quiver : he gets more now by such discouragements , and the ●eproaches that are cast upon religion , then he did formerly by fire and faggot ; for then the blood of the martyrs , was found to be the seed of the church : others ( phaenix like ) springing out of their ashes : whereas now , multitudes of souls are scoft out of their religion by wicked men ; many being apt with peter to deny their religion , when they come in company with christs enemies ; and with david to dissemble their faith when they are amongst philistines , lest they should be mockt , have so many frowns , and frumps , and censures , and scoffs ; be branded with that ●dious and stigmatical name of an hypocrite , &c. yea s. austin confesseth , that he often ●elied himself with sins which he never committed , lest he should be unacceptable to his sinfull companions ; which makes our saviour pronounce that man blessed that is not offended in him , matth. 11. 6. but for all that , a wise man will not be scoft out of his money , nor a just man flowred out of his faith. the taunts of an ishmael shall never make an isaac out of love with his inheritance . yea for a man to be scoft out of his goodness by those which are lewd , is all one , as if a man that seeth should blind●old himself , or put out his eyes , because some blinde wretches revile and scoff at him for seeing . or as if one that is ●ound of limbs , should limp or mai● himself to please the criple , and avoid his taunts ; and know this , that if the barking of these currs , shall hinder us from walking on our way to heaven , it is a sign we are most impotent cowards : ye● if our love be so cold to christ , that we are ashamed for his sake , to bear a few scoffs and reproaches from the world , it is evident we are but counterfeits , such as christ will be ashamed of before his father and his holy angels at the latter day , mark. 8 38. for , for the comfort of all that are single and honest-hearted , notwithstanding all the scoffs and scorns of atheists and careless worldlings , all their perswasions and persecutions , they shall both lose their labours , and themselves too in the end . well may they intend , and also do their utmost to flout us out of our faith , that so they may slay us with death eternal , and speed thereafter ; ( as god that regards not so much what is performed , as what was intended , and measures what we do by what we meant to do ; as in the case of abrahams offering up his son , and those jews who only thought they had killed paul , acts 14 ▪ 19. ) but they shall be no more able to hinder the salvation of any one whom god hath chosen to his kingdome of grace and glory , then saul with his courtiers could hinder david from attaining the promised kingdom of israel , psal. 129. 1. rev. 13. 8. the windes may well ●osse the ship wherein christ is , but never overturn it . if christ have but once ▪ possest the affections , there is no dispossessing him again . the league that heaven hath made , hell wants power to break . who can separate the conjunctions of the deitie ? whom god did predestinate , saith paul , them he also called ; and whom he called , them be also justified ; and whom he justified , them he also glorified , rom. 8. 30. they shall sooner blow up hell with trains of powder , then break the chain of this dependent truth . no power of men or devils is able to withstand the will of god , it shall stand firmer then the firmament . a fire in the heart overcomes all other fires without ; as we see in the martyrs , which when the sweet doctrine of christ had once got into their hearts , it could not be got out again by all the torments that wit and cruelty could devise . chap. iii. convert . but how should i a novice , a punio , a white-liver , shake off this slavish yoke of bondage and fear in which satan for the present holds me ? minister . by well observing what the scriptures in this case hold forth for the encouragement of all that thus suffer . i will commend to your serious consideration only six things , and i pray minde them well ; for virgil most excellently and profundly , couples the knowledge of cause , and the conquest of ●ll fears together . first observe , that grievous temptations and persecutions , do always accompany the remission of sins . that all men , as austin speaks , are necessitated to miseries , who bend their course towards the kingdom of heaven : neither can gods love be enjoyed without satans disturbance . yea the world and the devill therefore hate us , because god hath chosen us . if a conver● comes home , the angels welcome him with songs , the devils follow him wit●… uprore and fury , his old acquaintance with scorns and obloquie , as you sufficiently finde . godly men are thorns in wicked mens eyes , as job was in the devils , because they are good , or for that they are dearly beloved of god. if a mans person and ways please god , the world will be displeased with both : whence we are so often foretold and forewarned of it , that we may be the better forearmed and prepared to entertain it : all that will live godly i●… christ jesus , shall suffer persecution , 2 tim. 3. 12. ye shall be hated of all me●…●nd nations for my names sake , matth. 10. 22. and ●4 . 9. behold i send yo●…●●●th , as sheep in the midst of wolves , matth. 10. 16. and many the like . whence also those many and strong encouragements in the word , which may serve as so many flaggons of wine , to comfort and strengthen us against whatsoever we meet withall in the world : blessed are they that suffer persecution for righteousnesse sake , for theirs is the kingdome of heaven , matth. 5. 10. blessed are y● when men shall revile you and persec̄ute you , and say all manner of evill against you fals●y for my sake . rejoyce and be exceeding glad , for great is your reward in heaven , for so persecuted they the prophets which were before you , ver . 11 , 12 ▪ rejoyce , inasmuch as ye are partakers of christs sufferings ; that when his glory shall be revealed , ye may be glad also with exceeding joy . for if ye ●e reproach●d for the name of christ , happy are ye . for the spirit of glory and of god restet● vpon you , which on their part is evil spoken of , but on your part is glorified , 〈◊〉 pet. 〈◊〉 〈◊〉 ▪ 13 , 14. ●o here is reward enough , for all that men or devils can do 〈◊〉 gainst us ; which hath made thousands even ambitious to imbrace the fla●●● . your cruelty is our glory , said the martyrs in tertullians time to their persecutors , for the harder we are put to it , the greater shall our reward be in heaven . it is to my loss ( said gordius the martyr ) if you bate me any thing of my sufferings : see more phil. 1. 28 , 29. rev. 2. 13. and so much to shew , that he refuseth to be an abel , whom the malice of cain doth not exercise , as gregory speaks : for it is an everlasting rule of the apostle , he that is born after the fl●sh , will persecute him that is born after the spirit ( gal. 4. 29. ) not because he is evill , but because he is so much better then himself , 1 john 3. 12. because his life is not like other mens , his ways are of another fashion , wisd. 2. 15. chap. iv. secondly consider , that as we are every where in the word forewarned of it , so it is not our case alone ; for search the whole bible over , and you shall not finde one holy man mentioned , without mention of something lie suffered from ungodly men ; as it were easie to instance , how abel , lot , noah , righteous men ; abraham the father of the faithful ; isaac , jacob , joseph , patriarchs and fathers of the church ; meek moses , upright samuel , job that none-such , all the lords priests , prophets , apostles , yea the harmlesse babes , and our saviour christ himself did severally suffer from wicked and ungodly men : yea never man came to heaven , but first he past through this purgatory . god had one son without sin , but never any one without suffering . which makes our saviour say , ●o be to you when all men speak well of you , that is , when evill men speak well of you ; for so did the jews of the false prophets , luke 6 26. wherefore marvel not though the world hate you , as st. john speaks , 1 joh. 3. 13. neither count it strange , as st. peter hath it , concerning the fiery triall , which is amongst you to try you , as though some strange thing were come unto you , 1 pet. 4. 12. for christ and his crosse are inseparable , luke 14. 27. whence that distinction of luther , that a christian is a crosse-bearer . he that will be my disciple , let him take up his crosse daily and follow me , luke 9. 23. and 14. 26 , 27. chap. v. thirdly , no hope it should be otherwise , since god from the beginning of the creation , hath preclaimed a war , enmity and strife , between the wicked and the godly : did you never read that scripture , gen. 3. 15. where god himself saith to the serpent , i will put enmity between thee and the woman , and between thy seed and her seed ; he , or it , shall bruise thine head , and thou shalt bruise his heel . where by the serpentts seed are meant the whole generation of wicked men ; and by the womans seed , christ and all his members , as all interpreters conclude , and other scriptures make cleer , where wicked men are called serpents , a generation of vipers , and children of the devil , matth. 23. 33. john 8. 44. 1 john 3. 10. and as this war was proclaimed in paradise , even in the beginning of time , ( original sin , being the original of this discord ) so it shall continue to the end of all time : when time , faith one , began , this malice first began , nor will it end but with the latest man. it is an everlasting act of parliament , like a statute in magna charta . which is the next thing i would commend to your serious consideration : and that you may be the better confirmed therein , see how according to the lords prediction or proclamation , there hath been a perpetual war , enmity and strife in all ages past , is now and ever shall be , between satan and christ , and their regiments the wicked and the godly . for proof whereof i could produce testimonies and examples innumerable there being scarce a page in the bible , which doth not express or imply somewhat touching this enmity . but that i may be brief , and because examples give a quicker impression then arguments , i will onely give you an instance in every age. as first , to begin with the first age , viz. the old world before the flood . we read of this mortal enmity and strife between cain and abel , 1 john 3. 12. secondlyl , after the flood , before the law between esau and jacob , first in the womb , the more plainly to shadow out this enmity , gen. 25. 22 , 23. and after they were born , gen. 27. 41. thirdly , after the law , before christ , between doeg and the 85. priests which he slew with the edge of the sword , 1 sam. 22. 18 , 19. fourthly , since the gospel , in the time of christ , and his apostles ; this enmity so manifested it self not only in the gentiles , but in the jews , gods own people , who first raised those persecutions against christ and his members ; that having beheaded john baptist his harbinger , and crucified himself the lord of life : we read that of all the twelve , none died a natural death save only s. iohn , and he also was banished by domitian to patmos , and at another time thrust into a tun of seething oyl at rome , as tertullian and s. hierome do report : see acts 7. 51 , to 60. and 12. 1. to 5. rom. 8. 36. iohn 21. 18 , 19. fifthly , after the apostles , if we consider the residue of the ten persecutions raised by the romans against the christians , which was for three hundred years till the coming of godly constantine , we finde that under dioclesian , seventeen thousand christians , were slain in one moneth , amongst whom was serena the empress also . yea , under him and nine other emperers , there was such an innumerable company of innocent christians put to death and tormented , that s. hierom in his epistle to chromatius and heliodorus saith , there is no one day in the year , unto which the number of five thousand martyrs might not be ascribed , except only the first day of ianuary . yea there was two thousand suffered in the same place and at the same time with nicanor , acts and monuments , page 32. who were put to the most exquisite deaths and torments , that ever the wit or malice of men or devils could invent to inflict upon them , and all for professing the faith of christ , and being holy : which makes s. paul cry out , i think that god hath set forth us the last apostles , as men appointed to death ! 1 cor. 4. 9. chap. vi. sixthly , from the primitive times and infancy of the church hitherto ; the turk and the pope have acted their parts in shedding the blood of the saints , as well as the jewes and roman emperours ; touching which i will refer you to the book of acts and monuments ; and r●vel . 17. the whore of babylon was drunk with the blood of the saints , and with the blood of the martyrs of iesus , ver . 6. which in part was fulfilled in england under the reign of queen mary ; and in france , where before many late bloody massacres , there were more then two hundred thousand who suffered martyrdom about transubstantiation : see ecclesiastical history , lib. 6. cap. 4 , 5 , 16. but seventhly , to come to these present times wherein we live : is it possible for a man to live a conscionable and unreproveable life ? abstain from drunkennesse , swearing , prophaning the lords day , separate himself from evill company , be zealous for the glory of god , admonish others that do amisse &c. without being traduced , calumniated , hated , slandered and persecuted for the same ? no it is not possible : for if our righteousnesse doe but exceed the righteousness of a swearer , or a drunkard , we are sure to be persecuted for our righteousness , as abel was persecuted of cain , because his sacrifice was better then his . if a man walke according to the rule of gods word , he is too precise ; if he will be more then almost a christian , he is curious , phantastical , factious , and shall be mocked with the spirit , as if the spirit of god were a spirit of dishonour and shame . yea , in these times not to be an atheist , or papist , is to be a fanatick : as how common a thing is it to wound all holiness under the name of fanatick , a name so full of the serpents enmity , as the egge of a cockatrice is full of poison ? what should i say ? the world is grown so much knave , that 't is now a vice to be honest . o the deplorable condition of these times ! even the devil himself durst not have been so impudent , as to have scoft at holiness in those ancient and purer times : but now i could even sink down with shame , to see christianity every where so discountenanced : our very names come into few mouths , out of which they return but with reproaches . amongst the rest of our sins , o god , be merciciful to the contempt of thy servants . eightly , for the time to come : it is like not only to continue , but the last remnants of time are sure to have the most of it ; because as in them love shall wax cold , matth. 24. 12. so as love groweth cold , contention groweth hot . more expresly the holy ghost foretells , that in the last dayes the times shall be perilous , and that toward the end of the world , there shall be scoffers , false accusers , cursed speakers , fierce , despisers of them that are good ; and being fleshly , not having the spirit , they shall speak evill of the things which they understand not : and that many shall follow their damnable ways , whereby the way of truth shall be evill spoken of . and that as jannes and jambres withstood moses , so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the faith , being before of old ordained to condemnation , 2 tim. 3. 1. to 13. 2 pet. 2. 2. and 3. 3. jude 4. 10. 16 , 18 , 19. and so much of the third particular . chap. vii . fourthly , it would be considered , that what you suffer is far short of what others have suffered before you ; for whereas you suffer a little tongue-persecution , your betters and such as the world was not worthy of , have suffered cruel mockings , and scourgings , bonds , and imprisonments ; were stoned , sawn asunder , tempted , slain with the sword : endured the violence of fire ; were rackt , wandred about in desarts and mountains , in dens and caves of the earth , in sheep-skins , and goat skins , destitute , afflicted , and tormented : not accepting deliverance , that they might obtain a better resurrection , hebr. 11. 35 , to 39. yea , turn ●…stical history , and you shall finde that some of the martyrs were stoned , some crucified , some beheaded , some thrust thorow with spears , some burnt with fire , some broiled , some brained ; with many the like , and worse kinds of death : for we read of no lesse then twenty nine several deaths they were put unto . but to clear your sight , i le give you some particular instances of the several wayes that the best of gods people have suffered before you . first , you shall finde , that it hath been the manner of wicked men , out of this enmity , to envy the vertuous and good estate of the godly : as cain envied abel , gen. 4. 5. secondly , to contemn their supposed mean estate , as sanballat , tobia● , and gershom , with the rest of that crue contemned nehemiah and the jewes , nehem. 4. 1 , 2 , 3. thirdly , to rejoyce at their supposed evill estate , as the princes of the philistins did at sampsons blindness and bondage , judg. 16. 25. fourthly , to hate them , as all carnal men hate the members of christ , matth. 10. 22. fiftly , to murmure against them , as the israelites murmured against moses and aaron , numb . 11. 1. and 14. 2 , 3. sixthly , to censure their actions , and misconster their intentions , as eliah did davids zeal for gods glory , in fighting with goliah , 1 sam. 17. 18. and those wicked ones , his fasting and mourning , psal. 35. 13 , to 17. seventhly , by carrying tales of them unto others , as doeg did to saul of david and ahimeleck , 1 sam. 22. 9 , 10. and the ziphims , 1 sam. 23. 19 , 20. and 26. 1. eightly , to perswade and give divelish counsel to others like themselves to persecute them ; as the princes and rulers did to zedekiah the king against jeremiah , jer. 38. 4. ninthly , to scoff at them , as ishmael scoft at isaac , gen. 21. 9. tenthly , to nick-name them , as the jews did paul , acts 24. 14. and all the disciples , 1 cor. 4. 9 , 10. eleventhly , to revile and rail on them , as the jews did upon paul and barnabas , acts 13. 45. twelfthly , to raise slanders of them , as those wicked men slandered naboth , confirming the same with an oath , 1 kings 21. thirteenthly , to curse them , as goliah cursed david , 1 sam. 17. 43. and also shemei , 2 sam. 16. 7 , to 15. fourteenthly , to threaten them , as all the men of sodom did lot , gen. 19. 9. fifteenthly , by subtilty to undermine them in talk , that they might betray them ; as the false prophets and other enemies of the truth undermined jeremiah , seeking every way to destroy him , jer. 18. 18 , &c. sixteenthly , by using scornful and disdainful gestures to despigh● them ; as goliah against david , 1 sam. 17. 42. and also those wicked ones , psal. 22. 7. 13. and 35. 16. and 109. 25. seventeenthly , to withstand and contrary the doctrine which they are commanded by god to deliver : as elymas the socerer withstood paul and barnabas in their preaching , acts 13. 8. eighteenthly , to combine themselves together and lay divellish plots to destroy them ; as demetrius with the rest of the craftsmen conspired the death of pauls companions , acts 19. and likewise more then forty of the jews which bound themselves by a curse , not to eat nor drink till they had killed paul , in which conspiracy the chief priests were likewise assistants , acts 23. 12 , 13 , 14. nineteenthly , to imprison them , as the malicious priests did jeremiah , jer. 36. 5. twentieth , to strike them as zedekiah the false prophet strook micaiah 1 kings 22. 24. twenty one , to hurt and maim them , as the jews of antiochia and iconium did paul , acts 14. 19. twenty two and lastly , to slay them , as jezabel did all the prophets of the lord she could finde , 1 kings 18. 4. chap. viii . now to speak nothing in this place of the diversity of deaths and torture● that millions of martyrs have suffered for prosessing of christs nam● and keeping of a good conscience , though their sufferings were nothing , either to what their sins had deserved , or to what their saviour had done and suffered for them ; for he endured many a little death all his life for our sakes , and at length that painful , shameful and cursed death of the crosse ; ye● he suffered every one of these two and twenty ways before-mentioned , and that from his own countrymen and kinsfolks , ye● of the chief priests , scribes and pharisees , who were teachers and expounders of the law , and which sate in moses chair . for he was envied , matth. 26. 15. contemned , mat. 12. 24. and 13. 55. rejoyced at in his misery and distresse , matth. 27. 29. hated , joh. 7. 7 ▪ murmured against , luke 15. 2. had his actions and intentions mis-construed , matth. 11. 19. had tales carried of him , matth. 12. 14. and divelish counsel given against him , matth. 27. 20. was scoffed at , matth. 27. 42. nicknamed , matth. 13. 55. railed on , luke 23. 39. slandered , matth. 28. 13 ▪ cursed , gal. 3. 13. threatned , john 11. 53. undermined in talk that they might accuse him , matth. 22. 15. they used disdainful ge●●ures before him , matth. 27. 29 , 39. withstood him in his preaching , and contraried his doctrin● , luke 5. 21. matth. 9. 34. combined together and laid divelish plots to destroy him . mat. 12. 14. took him prisoner , matth. 26. 57. smote him , luke 22. 64. hurt and wounded him , matth. 27. 29. john 19. 34. and lastly , they put him to death , mat. 27. 35. and why all this ? not for any evil they found in him , for their own words are , he hath done all things well , mark 7. 37. he hath done , such was his power : all things , such was his wisdom : well , such was his goodness : and yet crucified , and every way abused he must b● . but it was for his zeal , purity and holiness , and because his life and practice was clean contrary to theirs ; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure . now cast up thy receits , and compare them with thy deservings ; look upon thy deliverance from the fire of ●●ll : yea , look but upon thy sufferings single , and thou shalt finde them nothing , to what thy fellow saints , and christ thy elder brother hath suffered before thee . at a lions den , or a fiery furnace , not to turn tail , were something worthy a christian. yea compare thine own estate with thine enemies , and thou shalt see yet greater cause to be not only patient , but thankful . for if these scoffs and flou●s of men like thy self are so grievous to thee , how will thine and gods enemies indure those mocks and flouts of the divels in hell ? how will they i●dure that devouring fire , that everlasting burning , isa. 33 : 14. psal. 68. 21. and the way not to repine at those above us , is to look at those below us . but leaving the application untill the conclusion ; chap. ix . f●s●hly , consider but seriously , who they are , that ha●e , scoff and j●●r you , and that have persecuted the saints before you , and mockt at heliness ; and this may serve exceedingly to support you against whatever you shall hear or feel from them . as first , what is their character in scripture ? are they not such as these ? a company of hypocrites , psal. 35. hypocritical mock●rs , v. 16. a crue of drunka●ds , psal. 69. i am 〈◊〉 song of the drunkards , vers . 12. a sort of vicious persons , following their lusts , 2 pet. 3. 3. there shall come ●●ckers , walking after their own lusts . a company of abj●ct persons , psal. 35. 15. like those e●●mies , acts 17. l●wd fellows of the baser sort , ver . 5. a rout if prophane , godless , irreligious ath●ists and ignorant fools , that do no more know the power , then tu●ks and heathens know the truth of godliness , psal. 14. 1. to 6. and it is a ●hrewd suspition , that he who is a ●●●ker is an atheist : it well becomes him to mock at relig●on , that denies a god : and it is evident enough that he denies a goa , that mo●ks a● godlinesse . but secondly , experience sufficiently acquaint● us what they are , and the examples before rehearsed ; for such as cain , and th● sodo●●●●s , and ishma●l , and e●a● , and ha●an , and eliab , and goliah , and michal , and do●g , and sh●m●i , and r●bsheke● , and abab , and j●zabel , and tobia● , and sanballat , and p●s●ur , and zedekiah , and herod , and judas , and s. paul before his conversion , and a●●nias the high priest , and demetrius the silver-smith , and alexander the copper-smith , and elimas the sorcerer : such as these i say are the men , who amongst us do the like things that they did . and will any wise man stumble at religion for such mens ●c●ffs and reproaches ? what better can be expected from them ? what said the orator to salust ? it cannot be , but he that lives thy life should speak thy language ; yea , a man would choose his religion by such mens enmity , and it is a great honour to religion that it hath such adversaries . for as the primitive christians used to say when n●ro persecuted them ; they that know him must needs think it some great good which nero so ha●ed and condemned ; so every wise man will love religion the better , and take it for a great honour to the saints , that ●ypocrites , drunkards , vitious followers of their lusts , ●●se and lewd fellows , godlesse atheists , and blind sensualis●s are her s●●ffing adversaries : and scarce do i know a better argument to perswade to love and imbrace it , then that such men hate and deride it : neither can it be the true religion , which is not every where thus spoken against , act. 28. 22. but chap. x. sixthly and lastly , observe but the reasons why they do it ; and this will notably confirm and strengthen you against their 〈◊〉 and s●●●ns . convert . have they any reason for their so doing ? minist . not properly : for as the prophet very often complains , they are mine enemies without a cause , and they hate me without a cause , &c. psal. 35. 7. and 69. 4. though they pretended many causes . so they have no just cause no● reason to hate , censure and slander us as they do ; for not vill deed can have a good reason : yet they do it not without many by reasons and self-ends . as first , the main and most material cause why wicked men so mortally hate the godly , and which breeds so many quarrels ▪ is the contrariety of their natures ; being as contrary one to the other as are god and the devil , the one being the children of god , and partaking of the divine nature , as being one with the father and the son , 2 cor. 6. 18. gal. 3. 26. joh. 1. 12. and 17. 14 , 21 , 22. 2 pet. 1. 4. being like god i● holiness , 1 pet. 1. 15. brethren of , and 〈◊〉 annexed with christ , rom. 8. 17. 29. members of his b●ay , 1 cor. 12. 27. b●n● of his ●●ne , and flesh of his flesh , ep● . 5 ▪ 30. having his spirit dwelling in them , rom. 8 9 , 16. and being temples of the holy ghost , 1 cor. 6. 19. jam. 1. 18. joh. 1. 13. & 3. 5. 8. 1 joh. 3 9. and the other being the seed of the serpent and children of the devil ; and so partake of his nature , as is plain by 1 joh. 3. 8 , 10 , 12 , 14. and 6. 70. and 8. 44. matth. 13. 38 , 39. 2 cor. 4. 4. 2 tim. 2. 26. gen. 3. 15. and 5. 3. eph. 2. 2 , &c. which being so , how is it possible they should ever agree ; although god had not proclaimed an enmity between them ? for there can be no amity where there is no sympathy ; no reconciling of the wolf and the lam● , the winds and the sea ; no neighbourhood , no alliance , no conjunction , is able to make the cursed seed of the serpent , and the blessed seed of the woman ever agree . for fire and water , light and darkness , heaven and hell are not more contrary . one bloud , one belly , one house , one education , could never make cain and ab●● accord , jacob and esa● , isaac and ishmael at one . yea though they be man and wife , parent and childe , yet if they be not like , they will not like . 2 cor. 6. 14 , 15. as how many a wife is so much the more hated , because a zealous wife ? how many a childe lesse beloved , because a religious childe ? how many a servant lesse respected , because a godly servant ? and no marvel , for though they dwell in the same house , yet they belong to two several kingdoms : and albeit they both remain upon earth , yet they are governed by two several laws , the ones burguship being in heaven , phil. 3. 20. and the other being a denizen belonging to hell ; as irish men are dwellers in ireland , but denize●s of england , and governed by the statutes of this kingdom . and indeed what is the corporal sympathy , to the spiritual antipathy ? can there be such a parity between the parent and the childe , the husband and the wife , as there is a disparity between god and satan ? no certainly . a wicked man can agree with all that are wicked , be they papists , or turks or atheists ; prophane or civill men : for all these agree with him in blindness and darkness , and are all seed of the same serpent : but with sincere christians and practisers of piety he can never agree , the religious shall be sure of opposition , because their light is contrary to his darknesse , grace in the one is a secret disgrace to the other . yea let wicked men be at never so much odds one with another , yet they will concur and joyn against the godly , acts 6. 9. the sadduces , pharise●● and herodians , were sectaries of divers and adverse factions , all differing one from another ; yet all joyn together against our saviour , matth. 22. herod neither loved the jews , nor the jews herod , yet both are agreed to ●ex the church . yea herod and pilate , two enemies will agree so it be against christ ; they will fall in one with another , to fall out with god. chap. xi . nor is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimitted and implacable of all others . no such concord , no such discord , saith one of the learned , as that which proceeds from religion . he that is upright in his wayes , saith solomon , is an abomination to the wicked , prov. 29 27. my name , sayes luther , is more odious to them , then any thief or murderer ; as christ was more detestable to the jews , then barabas . and it was evident enough ; for the pope was so busie and hot against luther , that he neglected to look to all christendom against the turk : which declared that he would easier digest mahometisme then lutheranisme . the case of two many in our dayes , in opposing the reformation . behold , saith david , mine enemies , for they are many ; and they hate me with a cruel hatred , psal. 25. 19. yea , so cruel , that it makes their teeth gnash , and their hearts burst again , as it fared with those that stoned stephen , acts 7. 54. this made the truths adversaries , give st. paul stripes above measure , 2 cor. 11. 23. and the heathen emperors to devise such cruel tortures for all those that but profest themselves christians . this made ahab so hate eliah , that there was not one kingdom or nation where he had not sent to take away his life , 1 king. 18. 10. and this made the papists dig many of our choice ministers out of their graves , that they might the b●tter curse them , with bell , book and candle . yea , ask from east to west , from one pole to the other , search all records under heaven , if ever there was the like of the intended powder-plot . neither does this hatred extend it self to this or that person alone , but to the whole generation of the godly ; as is well exprest , psal. 83. come let us cut them off from being a nation , and let the name of israel be no more in remembrance , ver . 4. 12. and the like we see in haman , whose hatred to mordecai was so deadly , that he thought it too little to lay hands on him only , except he destroyed all the jews his people , that were throughout the whole kingdome of ahashuerosh , esth. 3. 5 , 6. for the effecting whereof he offered ten thousand talents of silver into the kings treasury , ver . 9. 13. and of his mind was herodias , who preferred the head of john baptist before the half of herods kingdom . and such another was cruel arundale archbishop of canterbury , who swore he would not leave a slip of professors in this land. and the world is no changling , for this age hath but two many such hamans and arundales , who so hate the children of god , that they wish as caligula once did of the romans , that they had all but one neck , that so they might cut it off at a blow , were it in their power . as why are not our sanctuaries turned into shambles ? and our beds made to swim with our bloods ? but that the god of israel hath crossed the confederacy of balack , and their wickedness doth not prosper . for their studies are the plots of our ruine ; and the best they intend , is the destruction and overthrow of religion , or the religious , or both , mat. 24. 9. john 16. 2. yea , their enmity and hatred is so virulent and bitter , that were their power answerable to their wills and malice , the brother would betray the brother to death , the father the son , and the children would rise up against their parents , and cause them to die ; the kinsman against the kinsman , and the friend against the friend ; only for professing christs name and being religious , as himself affirms , matth. 10. 34 , 35 , 36. luk. 21. 16 , 17. neither is it strange , for this was one of the ends of christs coming into the world , as appears matth. 10. 34 , 35. where himself saith , think not that i am come to send peace but the sword : meaning between the seed of the serpent , and the seed of the woman : for i am come to set a man at variance against his father , the daughter in law against the mother in law , and a mans enemies shall be they of his own houshold , luke 12. 51 , 52 , 53. neither want we presidents of this : for by whom was upright abel persecuted and slain , but by his own brother cain ? who scoft at righteous noah , but his own son cham ? by whom was that vertuous and religious lady barbara put to death , for imbracing the christian faith , but by her own father dioscorus ? who made serena the empress a martyr , for her faith in christ , but her own husband dioclesian ? who helped to burn bradford but bourn , whose life he had formerly saved ? and lastly , by whom was our saviour christ b●trayed , but by his own disciple judas ? chap. xii convert . wherein consists their unlikeness and contrariety ? minister . there be more differences between the children of god and the children of the devil , then there are between men and beasts : but principally they differ in their judgements , affections and actions . how they differ in their judgements and affections , i have shewn upon another occasion . how in their actions and practice ( which occasions the greatest strife and discord ) i will acquaint you as briefly as i can . there is nothing more common then for all sorts and kindes of men to hate , scorn , persecute , reproach , revile , accuse , slander and condemn the religious , because their own works are evil and wicked , and the others good , holy and righteous . as wherefore slew cain his brother , saith s. iohn , but because his own works were evil , and his brothers good , 1 joh. 3. 12. why was ioseph accused of his mistress for an adulterer , and thereupon committed to prison , but because he would not be an adulterer like her , gen. 39 ? yea it was his party coloured coat , composed of all kinds of graces and blessings , that formerly procured his brothrens hate . wherefore was holy david , as himself complains almost in every psalm , had in derision , hated , slandered , reviled , contemned , and made a proveth and song of the drunkards , and other wicked men which sate in the gate : but because he followed the things that were good and pleasing unto god , and in him put his trust , psal. 11. 2. and 22. 6 , 7 , 8. and 37 14. and 69. 10 , 11 , 12. and lastly ( for i might be endlesse in the prosecution of this , ) why were all the just in solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , pro. 29. 27. or those numberless martyrs , whose souls s. john saw under the altar , rev. 6. 9. killed ? but for the word of god , and for the testimony which they maintained ? and the master himself ? not for any evil as themselvs are forced to confess , mar. 7. 37. which examples sufficiently prove , that that great dragon the devil , and these his subjects , are wroth with none but the woman and the remnant of her seed , which keep the commandements of god , and have the testimony of jesus , rev. 12. 17. all was quiet at ephesus before s. paul came thither ; but then ●●ere arose no small strife about that way . acts 19. 23. &c. a wolf flies not upon a painted sheep : we can with delight look upon the picture of a toad : it is your active christian that is most spighted and persecuted . as how many with us may complain with ieremy , that because they live a godly life themselves , and call upon others to do the same , they are cursed of every one , and cou●ted contentious , jer. 15. 10. it faring with many as it did with caius selius , of whom the heathen were wont to say , that he was a good man , but he was a christian. yea let but a spark of servent devotion break out in a family , all the rest are up in clamours ; as when bells ring disorderly , every one is ready with his bucket to quench the fire : disgraced he must be for a puritan , roundbead , or p●anatick , but only by luodic●ans . indifferency strives to dash zeal out of countenance . and the reason is , wheresoever christ , comes , there will be opposition . when christ was born , all ierusalem was troubled , and herod cut the throats of all the children in bethlem : so when christ is born in any man , the soul is in an uprore , and satan with his instruments are ready to kill in him every good motion , though it be never so little a babe . you cannot anger a wicked man worse , then to do well : yea , he hates you more bitterly for this , and the credit you gain thereby , then if you had cheated him of hiis patrimony with your own discredit . whereas , if a man will but bear them company in their sins , drink , swea , temporize , contemn holiness , mis-spend his time , haunt taverns , play the good fellow , and do as the rest do ; he shall have the approbation and good word of the greatest number . yea if none would be precise in their actions , nor reprove others for their evill courses ; if they would but be prophane and wicked , and make no bones of sin ; their malice would cease , and we should not have a roundhead or a pha●●tick in all the world . neither is christ a sign to be spoken against of many in babylon or assyria , but of many in israel , luke 2. 34. where religion is profest publikely : yea ▪ when sincerity is wanting , the neerer the line with any opposition , the greater eclipse . the gadarens but besought christ to depart ; his own countrymen drave him out , and cast him down headlong , luke 4. 29. and who was his greatest enemy , but his greatest friend , even one of his houshold chaplains ▪ and who but jeremics familiars watched for his halting . yea commonly , vertue fares hardest from such as should and seem ●o uphold her ; for the chief persecutors of christ and his followers , are not prefest atheists , or turks , or jews , but such as hold some great place in the church . and intruders upon other mens right , can endure any man how bad soever rather to live by them , then the servants of him whom they intrude upon ; as you may see , matth. 21. 33 , to 39. where those farmers of the vineyard did not kill the theeves , robbers and spoilers of the vineyard ; but the servants , yea and the son too ; and the end of all was , that they might take the inheritance . and indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same faith and religion with them . and so much touching the main difference between the seed of the serpent , and the seed of the woman . chap. xiii . i might go on , and shew you that as they hate and persecute the godly because they do w●ll , so likewise because they fare well , and are accepted before them . as why was cain wroth with his brother abel , and after ●lew him , as affirmeth the holy ghost , but because the lord had respect unto abe● and to his offering , but unto cain and his offering he had no respect , gen. 4. 4 , 5. why did esau hate jacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? gen. 27. 41. isaac's blessing bred esau's hate . again , wherefore did the phil●●●ines and abim●lech envie isaac ? stop up his wells , and banish him from them , but because the lord so abundantly blessed isaac , as appears gen. 26. 12. to 18. wherefore did josephs brethren hate him , not being able to speak peaceably unto him , and after sell him into egipt ? but because his father more favoured him , and they feared he should reign over them , gen. 37. 4 , to 9. if joseph be his fathers darling , he is his brethrens eye-sore . wherefore did saul persecute david , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himself ? and the lord was with david , and prospered him in every thing he took in hand , 1 sam. 18. 12 , 13 , 28 , 29. davids successe is sauls vexation ; yea , he findes not so much pleasure in his kingdome , as vexation in the prosperity of david ? and lastly ( for i passe by the elder brothers envie in the parable against his younger brother , when his father so royally entertained him at his return , luke 15. 28. which is meant of the jewes envying the gentiles conversion , and many the like instances . ) why was eliah wroth with his younger brother ? 1 sam. 17. 28. but because he should be more exalted . and i doubt whether davids brethren were more glad that goliah was slain , or angry that he was slain by their brother : for envie is sick if her neighbour be well , and the good mans honour is the envious mans torment , as it fared between haman and mordecai ; as hereafter the glory of christ shall add to these reprobates confusion , when they are driven to confess this is he whom we once had in de●ision , luke 13. 28. i might also apply all this to many in our times . as why do many mens hearts rise against every holy man they meet ? as some stomacks rise at the sight of sweet meats : why do all drunkards and vitious livers hate the religious ? and so belch out their enmity and spleen against them , in raising and spreading of slanders as they do : but although partly to rescue themselves from contempt , and to procure a contrary esteem by p●tting a foul , and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly because they partake of the divine nature , and are one with the father and the son , john 17. 14. 21 , 22. 2 cor. 6. 18. i might , i say , be large upon this , and many the like , but i must only mention them . chap. xiv . secondly , another cause is , their ignorance : they shall hate and persecute you , yea , they shall excommunicate and kill you for my names sake , saith our saviour to his disciples , because they have not known the father nor me , john 16. 2 , 3. and 15. 21. and again , they are an offence unto us , because they understand not the things which are of god , but the things which are of men , matth. 16. 23. and are deceived , because they know not the scriptures , neither the power of god , matth. 22. 29. luke 19. 42. this the apostle confesseth to have been the cause of his persecuting the church , 1 tim. 1. 13. who so soon as he was enlightned with the saving knowledge of the truth , changed his note , with his name , and preached that saith , which before he persecuted . yea , the most ugly and monstrous wickedness , that ever was hatched or brought forth into the world , calleth ignorance mother : had they known ( says the apostle ) they would not have crucified the lord of glory , 1 cor. 2. 8. acts 3. 15 , 17. father , forgive them , saith he of his murtherers , for they know not what they do . and why have the kings of the earth , in all ages ●nded themselves together against the lord , and against his christ , psal. 2. 2. ●ut because they knew him not ? joh. 15. 21. they see no more then the bark or outside of spiritual things , 2 sam. 6. 16. and the flesh ( satans ready instrument ) will be ever sugesting to them strange surmises touching what the reli●●ous either say or do ; as is evident by what is recorded of michal , 2 sam. 6. 16. of nicodemus , joh. 3. 4. of festus , act. 26. 24. and lastly , of paul , before his conversion , 1 tim. 1. 13. it is the nature of ignorant and carnal men ( that walk after the flesh in the ●●sts of uncleanness , whom saint peter calls brute beasts , led with sensuality ) to ●●ak evil of the things which they understand not , 2 pet. 2. 12. especially in judging acts of zeal and piety , their opinion still lights upon the worst sense , like them in act. 2. who mocked the apostles when they were filled with the holy ghost , and hearing them speak languages which they understood not , cried out , these men are drunk with new wine . until we be born again , we are like nicodemus , who knew not what it was 〈◊〉 be born again , joh. 3. 4. until we become zealous our selves , we are like festus , who thought zeal madness , act. 26. 24. until we be humble our selves , we are like michal , who mocked david for his humility , and thought him a fool , for dancing before the ark , 2 sam. 6. 16. yea , to such as shall perish , or are for the present in a perishing condition , all religion seems foolishness , 1 cor. 1. 18. chap. xv. thirdly , they therefore speak evil of us , and do all the evil they dare to us : because we will no longer run with them to the same excess of riot , as the apostle acquaints us , 1 pet. 4. 4. when our affections like wild and mad horses , are violently galloping to hell ; if the spirit of god by repentance , as with a bridle , suddenly gives a jerk and turns them another way , yea , sets them going as fast in the narrow path towards heaven : presently those our companions in the broad way , stand marvelling at us that we break off company , and envy to see themselves cashiered . the israelites , were never set upon by pharaoh and all his forces , until they were got out of his land , so long as s. paul joyned with the high priests and elders , to make havock of the church ; he was no whit molested by them : but when he became a convert , and preached in the name of jesus , none so hated and persecuted as he . that great dragon , the devil , and his subjects wicked men , make war and are wroth with none , but the woman ( that is the church ) and the remnant of her seed , which keep the commandments of god , and have the testimony of jesus christ. revel . 11. 17. the accuser of the brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth ; as we may plainly see in our saviours example ; who notwithstanding he fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor errour in his doctrine , which of you ( said he ) can rebuke me of sin ? yet the world traduced him for a samaritan , a blasphemer , a sorcerer , a wine-bibber , an enemy to caesar , and what not ? thus they deal with the godly , as sometimes a lustfull person will do by a chaste wom●n , when he cannot take away her honesty , he will take away he credit ; brag of effecting his will with her , when yet he could never have admittance into her company . besides how should those enemies of holiness work their will upon us ? if they did not thus cast aspersions upon , and accus●us . how should naboth be cleanly put to death , if he be not first accused of blas●phemy ? 1 kings 21. 13. and the like of joseph , eliah , jeremiah , susann , paul , stevon , and our saviour christ himself : alas , they well know , and their consciences spare not to tell them that the men whom they nick-name , and asperse , are honester men , and more righteous then themselves , as pharaah was forced to confess touching moses , exod. 10. 16 , 27. and saul touching david ? 1 sam. 26. 21. yea , i know they are perswaded well of them , even when they speak most to the contrary , we know pilate judged christ guiltlesse , but yet he put him to death . and festus acknowledged that paul was without crime , yet he left him in prison . i dare say tertullus knew that he lyed , when he called paul a pestilent fellow , &c. his conscience could not chuse but answer him , thou lyest in thy throat tertullus , paul is an honester man then thy self ; and the like of our accusors at this day ; but malice regards not how true any accusation is , but how spightful . i grant that in many cases they think as ill of us , as they speak ; and the reason is , when they want evidence , their manner is to judge of us by themselves ; as it fared with nero , who verily beleeved that all men vvere libidinists , because himself was such an one ; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us , for most commonly suspition proceeds from a self defect , and a bad construction from a bad mind . deceitfull , ever will mistrustfull be : but no distrust is found in honestie . and it is a rule which seldome fails : that as chara was worse then noa● whom he derided : and ishmael worse then isaac whom he mocked : and saul worse then david whom he persecuted : and jezabel worse then naboth whom she defamed and murthered : and herod worse then john baptist whom he beheaded : so they that are wont to slander , jeer and persecute others , have themselves more cause to be jeered and judged by others . experience sufficiently acquaints us what they are , and the examples before rehearsed ; and will any wise man stumble at religion for such mens scoffs and reproaches ? chap. xvi . fourthly , another reason is , they know their glory and credit with the world , is greatly eclipsed by such as excell in vertue : their vitious lives are plainly reproved , and their persons most grievously shamed by the holy conversation of good men . and this makes them smut the face that is fairer : blemish honest mens fame by their censuring and ●spersions ; that they may mittigate their own shame with others discredit like potiphars wife they pretend we are guilty , that themselves may be taken for innocent . and have they not reason so to do ? yes , for the ●hiter the swan is , the more black is the crow that is by her ; and how is a vitious person discredited and made contemptible , by the vertuous life of an holy man ? we know straight lines help to shew the crooked . and it is easie to guesse , that pharaohs fa● kin● made the lean ones more ill favoured . a swarthy and hard featured visage , loves not the company of clear beauties . it s a plain case , if the gospel should rise , sin and error must go down ; herod thought he could not be king , if christ should reign ; and the pharisees knew that they should be despised , if christ were regarded . and this makes them watch for our halting , and withall as sharp sighted as eagles to spy faults in us : briefly , they put their own faults in that part of the wallet which is behinde them ; but ours , in the other part or end which is before them . indeed self-examination would make their judgements more charitable . fifthly , they delight in censuring and slandering us : because satan ( who is their god , 2 cor. 4. 4. and their prince , joh. 14 30. and works in them his pleasure , eph. 2. 2. 2 tim. 2. 26. ) is ever prompting them thereunto , acts 5. 3. rev. 12. 10. for it is satan that speaks in and by them , as once he did by the serpent : it is his minde in their mouth , his heart in their lips , mat. 16. 23. and they being his sons , servants and subjects , thirst to do him what honour and service they can . nor can they pleasure him more , it being the hopefullest way to discourage men in the way to heaven , quench the good motions of gods spirit , kill the buds and beginnings of grace , draw them back to the world , and so by consequence damn their souls , that can be , to see that whatsoever they do or speak ; base constructions are made thereof . hereupon that subtil serpent does like maximinus who set on work certain vile persons to accuse the christians of hainous crimes , that so he might persecute them with the more shew of reason . true , they poor souls do not know that satan speaks in and by them : as those four hundred of ababs prophets , in whom this evil spirit spake , did not know that satan spake by them , 1 king. 22. 22. neither did judas know when he eat the sop that satan entred into him , and put it into his heart to betray christ , john 13. 2● neither do magistrates ( when they cast the servants of god into prison ) once imagine that the devill makes them his jaylors , but he doth so ; whence that phrase of the holy ghost , the devil shall cast some of you into prison , rev. 2. 10. they are his instruments , but he is the principal author . neither did ananias and saphira once think that satan had filled their hearte , or put that lye into their mouths which they were strook dead for , acts 5. yet the holy ghost ●ells us plainly that he did so , ver . 3. no , eve ▪ in paradise had not the least suspition that it was satan that spake to her by the serpent ; nor adam that it was the devils minde in her mouth , when tempted to eat the forbidden fruit . nor did david once dream that it was satan which moved him to number the people , 1 chron. 21. 1. much lesse did peter , who so dearly loved christ , imagine that he was set on by satan to tempt his own lord and master with those affectionate words , master , pitie thy self for if christ had pitied himself , peter and all the world had perish d● yet he was so , which occasioned christ to answer him , get th●e , behinde me satan , matth. 16. 22 , 23. whence we may argue , that if satan can make the best and wisest of gods servants , do him ▪ such service unwittingly , and besides their intention ; how much more can he make use of his own children and servants who are kept by him in a s●are , and taken captive of him , at his will ? 2 tim. 2. 26. and whom he altogether ruleth and worketh his pleasure in , ephes. 2. 2 , 3. as i might give you instances of all sorts . our saviour tells us , that they shall think they do god service , in persecuting his servants , as the jews formerly did in putting his prophets to death , john 16. 2. and experience shews that thousands in these dayes do so ; and why did saul make havock of the church ? but in zeal to the traditions of his fathers , gal. 1. 14. there was a monk poysoned h●my the seventh , emperour of germany with the sacramental bread , and thought he did god good service in so doing : so did the powder traitors , when they intended to blow up the whole state. maximinian thought the blood of christians would be an acceptable sacrifice to his gods . so francis the second of france , and philip the second of spain , thought of the lutherans blood in their dominions . in the sixth council of toledo , it was enacted , that the king of spain should suffer none to live in his dominions , that professed not the roman catholick religion : whereupon king philip having hardly escaped shipwrack , as he returned from the low countries , said , he was delivered by the singular providence of god to root out lutheranism , which he presently began to do : professing that he had rather have no subjects then such . and how could this be ? if satan did not hold the stern . * it is the usuall lot of the godly to suffer for speaking of truth ; but the divels servants prevail most by telling of lies ; as when the jews accused paul to agrippa ; they charged him ▪ with many things , but proved nothing ; neither could they well undoe us , if first they did not falsly accuse us ; as it fared with jezabel touching naboth , and the wife of potiphar touching joseph . we read that the chief priests , elders , and all the counsel sought false witnesses to accuse christ of h●inous evils , that so they might crucifie him by a law , matth. 26. 59. for innocency is no shelter against persecution . again , why do all the serpents seed censure , and in censuring ●la●der us ? but that they may incite and stir up others to do the like : resembling those ancient enemies of the gospel , who clad the martyrs in the skins of wilde beasts ; to animate the dogs to tear them : nor will the giddy ▪ headed multitude be wanting what lyes in them , for they like so many fools , have not heads sufficient to direct them ; and therefore do only , as they see others do : they are a generation that ( for matter of religigion ) can sca●cely discern betw●… their right hand and their left : as it fared with these sixscore thousand nin●vites , jonah 4. 11. i might hea● up instances to prove how ▪ strongly and strangely example prevails , to the committing of evill with ignorant persons , who are cisterns to sin , sieves to grace : as in the sodomites , gen. 19. 4. 10 12. in korah and his 150 followers : in demetrius and his fellows , acts 19. &c. and the like in our times , as how many thousands do censure and blaspheme the godly ; because they hear others do so ? for other reason they can give none . thus i might go on in giving you other reasons of their censuring and slandering us ; as one in regard of satan , who loseth so many of his subjects or captives as turn beleevers : for every repentant sinner is as a prisoner broke loose from his chains of darknesse . and another in regard of the world , which loseth a limb or member : when a convert will no longer accompany them in their wicked customs . i might also make it appear , that atheism or unbelief is another cause , psal. 2. 1. to 4. and 10. 4. and 94. 5 , 6 , 7. john 8. 37. 2 kings 18. 35. dan. 3. 15. exod. 5. 2. acts 17. 2. to 11. 1 tim. 1. 13. speaking of truth another , 1 kings 22. 8 , 17 , 23 , 24 , 26 , 27. jer. 26. 8 , 9 , 11. and 38. 4 , 5 , 6. amos 5. 10. acts 17. 5 , 6 , 7 , 13. and 22. 22 , 23. and 23. 12 , 13 , 14. gal. 4. 16. misprision another , acts 24. 14. and 26 , 9 , 10 , 11 , 24. jer. 44. 17 , 18 , 19. wisdom 5. 4. matth. 13. 55 , 56 , 57. john 2. 19 , 20 , 21. and 3. 3 , 4. and 7. 24. and 8. 15. and 16. 2. 2 thes. 2. 11. 1 cor. 2. 7 , 8 , 14 , 15 , 16. revel . 3. 17. breaking off society with them another , gen. 39. 12. to 21. psal. 26. 4 , 5. and 119. 115. prov. 23. 20. 2 thes. 3. 6 , 14. 1 pet. 4. 4. the serpentine preaching of some ministers another , jer. 5. 31. and 8. 11. and 23. 13 , 14 , to 33. ezek. 22. 28. matth. 9. 34. mark 13. 22. john 5. 43. acts 20. 29 , 30. 2 cor. 2. 17. 1 tim. 4. 1 , 2 , 3. 2 pet. second chapter . the scandalous lives of some professors another , gen. 9. 21 , 22. and 34. 13. to 31. 1 sam. 2. 12. to 18. 2 sam. 12. 14. matth. 18. 7. and 23. 3. 14 , 23 , 24 , 25 , 27. flocking after sermons another , john 11. 48. and 12. 19. acts 13. 45. see more psal. 56. 6. and 59. 2 , 3. matth. 23. 13 , 15. luke 11. 52. john 11. 18. and 12. 10 , 11. revel . 12. 17. as they make them : but i hope i have said enough : only a word more by way of caution ; set not your wit to theirs , if they revile you , revile not you again ; but pray for them , as the prophet for the syrian armie , 2 kings 6. 20. lord open the eyes of these men that they may see . or as stephen for his enemies , lord lay not this sin to their charge , acts 7. 60. or as christ for his murtherers , luke 23. 34. father forgive them , for they know not what they do . yea , let you and i and all that suffer from them send down water from our compassionate eyes , and weep for them by whom we bleed : and well we may , for their case hath been ours ; we were by nature the seed of the serpent ; if we are now changed to be of the womans seed , whom may we thank for it ? not our selves : god found nothing in us but enmity , 1 cor. 15. 10. rom. 7. 18 , 25. and whereas he might have left us in that perishing condition ( being bound to none ) and have chosen them ; he hath of his free grace adopted us , and ( for the ●resent ) left them : what 's the reason ? surely no reason can be given , but o the depth ! only this is sure , it is a mercy beyond all expression ! o my soul , thou hast not room enough for thankfulnesse ! finis . notes, typically marginal, from the original text notes for div a67761-e8680 * one that formerly held it not enough to be bad himself , except he railed at and persecuted the good ; hath now given ten thousand of these books , to clear the sight of others , who look upon religion and holiness with satans spectacles . wherefore such as will , need but call at james crumps in little bartholomews , in well-yard , and have them gratis so long as they last ; and afterwards ( at mr. cripps his shop in popes head alley , also ) for pence a pe●ce . the hearts-index, or, self-knowledg [sic] together with i. the wonderful change that the word and spirit do work upon the heart when a sinner is converted ii. the excellency of grace above nature iii. the safety and calm of such as have sued out their pardon in christ / by r. younge ... younge, richard. 1667 approx. 92 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a67756 wing y160 estc r16696 12546042 ocm 12546042 63054 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. a67756) transcribed from: (early english books online ; image set 63054) images scanned from microfilm: (early english books, 1641-1700 ; 952:33) the hearts-index, or, self-knowledg [sic] together with i. the wonderful change that the word and spirit do work upon the heart when a sinner is converted ii. the excellency of grace above nature iii. the safety and calm of such as have sued out their pardon in christ / by r. younge ... younge, richard. 32 p. printed by j. hayes, and are to be sold by mrs. crips ..., london : 1667. reproduction of original in bodleian library. caption title. imprint taken from colophon. 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 grace (theology) -early works to 1800. calvinism -great britain. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the hearts-index . or self-knowledg : together with i. the wonderful change that the word and spirit , do work upon the heart , when a sinner is converted . ii. the excellency of grace above nature . iii. the safety and calm of such as have sued out their pardon in christ. by r. younge of roxwell in essex . imprimatur ex aed . sab. aug. 8 , 1663 . geo. stradling , s. t. p. rev. in christo patr. gilb. epist. lond. à sac. domest . section i. probable it is , that that medicine which hath cured one desperate patient , if it be communicated , may work the same effect upon others ; the concealment whereof , would argue in a physitian , either too much lucre , or too little love . however , the conscience of good intentions in themselves ( let their success be what it will ) is both a discharge and comfort to a free and willing mind . a fine wit , and a christian will , is like the little bee , that will not off the meanest flower , until she hath made somewhat of it : whereas an unsanctified heart , will ( spider-like ) suck poyson from the choisest of flowers . every line of god's word shall adde finew to the virtuous mind ; and withal heal that vice , which would be springing in it . but with the carnally minded , it is far otherwise . the same report , wherewith the spirit of rahab melteth , hardens the king of jericho , josh. 2. sergius paulus was converted , elimas obdurated , at the same sermon , acts 13. that one hard saying of our saviour , john 6. like a file sharpened eleven of his apostles ; while it so blunted the rest of his disciples , that many of them murmured , and from that time went back , and walked no more with him , verse 66 , &c. whence observe , that as all bodies , are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of grace . one remains obstinate and refractory , whiles others are pliable . sin and satan , have no servants but the simple . as for instance : a wise man hearing in what a dangerous condition he is in , by reason of original and actual sins , and how god is so incensed with wrath and indignation against him , that he means utterly to destroy him , if he go on in his impenitency ; foreseeth the evil of hell , and preventeth it , by departing from his evil wayes : but fools go on and are careless , prov. 22.3 . and 14.16 . stark fools indeed : for if their eyes were opened , to see in what a condition , they are content at present to continue in ; they should need no intreaty , to turn their course another way . luther says , that if a man could perfectly see his own evils , and the misery that attends them , the fight thereof would be a perfect hell unto him : and this indeed might prove to be his way to heaven ; for then , and not till then , a man sees what need he hath of a saviour ; and then he begins tightly to prize the joys of heaven , when he sees he hath escaped the flames of hell , which those fools before spoken of , never mean to do , because they think themselves wise , good , happy , and what not ? the case of all men by nature . and until that vail or curtain which is drawn over their hearts , be removed , and taken away by unseigned repentance , and turning to the lord , they remain stark blind to all saving truths , as the apostle plainly sets down , 2 cor. 3.14 , 15 , 16 , 17 , 18. see rev. 3.17 . 1 tim. 6.4 . and the truth is , were it not for pride and ignorance ( springing hence ) every man would make it his main business , to work out his salvation with fear and trembling . but to proceed , for this is but an excursion , let in , by way of a parenthesis , and in zeal for their good ; that desire not their own . the ninivites by hearkning to jonah , and those murtherers of the lord of life , by listning to peter , were converted and saved , jonah 3.4 , 5. acts 2.37 . wax ( we know ) yeeldeth sooner to the seal , than steel to the stamp . sect. 2. of hearers , there are usually four sorts , as our saviour shews , in the parable of the seed , mat. 13.3 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered : yea , he will so note what is spoken to his own sin , that it shall increase his knowledg , and lessen his vices . as who ( by looking in a glass ) shall spy spots in his face , and will not forthwith wipe them out ? a wise man will not have one sin twice repeated unto him ; yea , he more rejoyceth , in being overcome with a wise and gracious advice , then he would have rejoyced in a revengeful victory . of which we have a rare example , 1 sam. 25.32 , 33. a true argument of an ingenuous nature . whereas those that will not hearken to , nor obey the voice of christ , but rage and storm ; are more stubborn than the wind and sea , luke 8.24 , 25. enough to make them blush blood , when told of it . but secondly , another sort of hearers , are like tully's strange soil ; much rain leaves them still as dry as dust . or the wolf in the emblem , which though it suckt the goat , kept notwithstanding his woolfish nature still . and indeed , untill the spirit of god meekens the soul , say what you will , it minds nothing , or nothing to purpose . whatever an impenitent sinner hears , it presently passes away , like the sound of a bell that is rung . let testimonies and examples never so much concern them , it makes an impression but skin , or ear deep : for as in an hour-glass or conduit , that which in one hour runneth in the same in another hour runneth out again . who may be resembled to the smiths iron , put it into the fire it is much softned , but put it into the water it is harder than before . thirdly , another sort will very orderly hear the word , and delight in it , until it comes home to their consciences , touches their copy hold ( as john served herod ) but then they will turn their backs upon it , as the jews served our saviour , john 6.66 . the athenians , paul , acts 17.16 , to 34. and ahab , micaiah , 1 kings 228. now these that will not hear an untoothsome truth , but turn their backs upon and fly from instruction . joh. 3.19 , 20 , 21. not onely declare themselves to be guilty persons ( for he confesseth the fact , who to judgment turneth his back : and 't is onely the weak sighted , that cannot abide the light ) but it proves them to be out of all hope to become better . for that sin is past cure , which turns from , and refuseth the cure , deut. 17.12 . prov 29.1 . 1 sam. 2.25 . 2 chron. 25.16 . turn to the places . and take this for a rule , if ever you see a drowning man refuse help , conclude him a wilful murderer . sect. 3. fourthly and lastly , ( for i pass by those blocks ; that can hear the word powerfully delivered for twenty or thirty years together , and mind no more the spirituality of the matter , than the seats they fit on , or the stones they tread on . ) there are a generation of hearers , who being told the naked truth , plainly reproved for their sins , shewn the judgments of god , and the due of what they deserve , and are like to undergo , if they go on , to the end they may repent and believe , that so they may be saved , will ( ahab like ) carp , and fret , & chafe , and fume , and swell ; and spurn , against the very word of god , and be ready to burst again for being so sharp and searching ; and thereupon persecute the messenger , as herodias did john , and the pharisees , christ. they love application as dearly , as a dog does a cudgel . so that like adders , they are not only deaf to the charmer , but like slow-worms , they hiss , and then turn their tails to sting him . gods holy precepts and prohibitions harden them ; as the sun hardens clay , and water hot iron . or else they inrage them , as a furious mastiff dog , is the madder for his chain . but when it comes to this , that men spurn at the means , and are hardned with the word , as steel is hardned with strokes ; or as bulls grow mad with baiting : the best way is to leave them to their judg , who hath messengers of wrath , for them that despise the messengers of his love , psal. 81.11 , 12. see luke 10.10 , 11. prov. 29 & 1.24 , 25 , 26 , to 33. 2 chron. 25.16 20. 1 sam. 2.25 . and in reason , herbs that are worse for watering , trees that are less fruitful for digging , dunging , pruning , are to be rooted out , or hewed down and to admonish them is to no more purpose , than if one should speak to lifeless stones , or senseless plants , or witless beasts : for they will never fear any thing , till they be in hell-fire . wherefore god leaves them to be confuted with fire and brimstone , since nothing else will do it . sect. 4. thus you see what a wonderful difference there is in hearers ! onely herein they agree , all men ( good and bad ) love the light as it shines ; but the most of men hate it , as it discovers and directs . but the difference is so great , that it is admirable to think , how some men would not be prevailed withall , though an angel should be sent unto them from the dead . and yet with what small means some others have been converted , as were justin the philosopher , ciprian the nicromancer , saint austin , fulgentius , francisco junius , malancton , adrianus , latimer , and many others . one treating upon the prodigal son , and the thief upon the cross , mentions two famous strumpets , that were suddenly converted by this onely argument , that god seeth all things , even in the dark , when the doors are shut , and the curtains drawn ; and mountaigne tells of a gallant , that ( sporting with a curtezan in a house of sin ) happened to ask her name , which she said was mary ; whereat he was so stricken with reverence and remorse , that he instantly both cast off the harlot , and amended his whole future life . and indeed no means can be too weak where god intends success : yea , a thought onely hath sometimes served the turn . nor needs there any more to a clarified understanding , than the bare thought of gods omnipresence , omnisciency , or omnipotency ; as being present every where , knowing every thought and intent of the heart , and being almighty to punish or reward evil and good sect. 5 and so much of the kinds of hearers onely a question or scruple may hereupon arise . the minister or author out of compassion to their precious souls , would shew them from gods word , the very faces of their hearts , and like peter to cornelius , acts 11. tell them that , whereby ( with blessing from above ) they might be saved , vers . 14. the which some do kindly entertain , as lot did those angels that came to fetch him out of sodom , gen. 19. others as churlishly reject , and as villainously entreat and handle them , as the ammonites did davids messengers , 2 sam. 10.4 . wherein ( may some say ) lies the difference ? answ. i could give you sundry reasons of it , i 'le onely name a few , being injoyned to contract all my matter into two sheets . first , will makes the difference , and who makes the difference of wills , but he that made them ? he that creates the new heart , leaves a stone in one bosom , puts flesh into another ; and yet if god denies his grace , it is onely when he sees it contemned : as god oftentimes is so provoked , by their obstinate hardness and impenitency , that he gives them over to satan , and up to the hardness of their own hearts , to be led by their lusts , and to walk in their own counsels ; as it is , psal. 81.12 . rom. 1.24 , 26. so that not god , but our selves , are the authors of sin , and of our own damnation , as it is , hos. 13.9 . of which , more in its due place . secondly , the holy word of god , which is spirit and life , is so quick , powerful and operative , that it will have its effect : where it does not quicken , it kils . none ever heard it , but they were either better or worse by it . it is a holy fire ; those whom it doth not purifie and cleanse , by melting into repentance , it doth consume and destroy by burning , into the ashes of prophaneness here , of confusion hereafter . it is the power of god unto salvation , to every one that believeth , rom. 1.16 . and a sweet savour of life unto life , to them that are saved , 2 cor. 2.16 . but it becomes the savour of death unto death , unto such as wrest and pervert the same to their own destruction , 2 pet. 3.16 . and no marvel , for the same cause may have divers and contrary effects , in respect of sundry objects , as might be exemplified in the sun , the wind , the same breath out of one mouth , the earth ; the stomack , the rain , &c. as might be largely shewn . in one garden , growes an hundred kinds of herbs of several operations and qualities ; some nutritive , others infective ; yet they all draw their juyce from one and the same earth . every member receiveth nourishment from the stomack ; yea , the same meat in the stomack ? but that which the liver receives becomes blood , that which the gaul receiveth becomes cholar , that which the lungs receive becomes fleam , and that which passeth into the paps becomes milk : so all receive the same good word of god , but every one does not make the same use of it . for as one hath his faith strengthened by it , his patience increased , his judgment rectified , his will reformed , his life and practice amended , his love and zeal inflamed : so fares it with wicked men , in respect of the contrary vices , &c. again , the word of god , is like a fructifying dew or rain , which falls not upon any ground in vain . if these celestial showers , fall into the garden of a good heart , they raise up herbs and flowers ; if in a field , corn or grass ; whereas if they fall on clay , they make but dirt ; yea , the more rain , the more dirt : if upon kennells , or dunghils , a stink . or if they produce any fruit , it is weeds instead of herbs ; or perhaps briars and thorns , to scratch and wound the husbandman that dresses it . thus i might go on , and shew you how the sacrament of the lords supper , is recieved by one to salvation , by another to his greater damnation , 1 cor. 11.29 . the cloudy pillar , which gave light , and was a defence to israel , became darkness and offence to the egyptians , exod. 14 20. and the like of manna , exod. 16 20. the ark the red sea , and sundry the like which i might weary you with . yea , christ himself , who is a rock to save all that believe in him , shivers his enemies in pieces , mat. 21.44 . and immortality , the greatest blessedness of the saints , is the greatest misery to the damned . no wonder then , if these spiders , those bees ; the wicked and the godly , suck , the one honey , the other poyson from the self fame flower of holy writ . sect. 6 thirdly , another reason why they so swell against their reprehender , is their guiltiness . and it is a sure sign the horse is gauled , that stirs too much when he is touched . in the law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of tryal , she would presently swell : if otherwise , she was well enough , numb . 5.27 . nor did you ever hear of any that were offended with wholsome truth for being untoothsom , that disliked the minister for being too sharp and searching , but evil minds . but as good meats are unwelcome to sick persons : so is good counsel to obstinate and resolved sinners . vnfound flesh loves to be stroaked , the least roughness puts it into a rage . bad wares would have dark shops , thieves will put out all the lights , that in the dark they may more securely rifle the house , john 3.19.20 , 21. so the conscience that is guilty of flagitious crimes , could wish the heavens blind . fourthly , no wicked man can indure to hear the downright truth : for then they must also hear the sentence of their own condemnation . what the minister delivers is the very word by which they are judged and condemned , therefore they loath as much to hear it , as the prisoner at the bar does abhor to hear his sentence from the just judg . and indeed , if many ( as we well know by experience ) love not to hear the worst of their temporal causes and cases , nor yet of their bodily distempers , with which their lives or estates be endangered ; how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of hell and eternal damnation ? though thereof , there be an absolute necessity , if ever they be saved . sect. 7. and so much of the reasons . from all which we may learn not to impute the cause of wicked mens raging , to any miscarriage in the messenger : for he may vindicate himself as paul did , 1 cor. 7.10 . i have not spoken , but the lord. and therefore as the lord said unto saul , acts 9.4 . that he persecuted him : so they which reject any truth delivered out of the word , do resist god himself , and not his messenger . and this for certain were christ himself their minister , they would much more oppose and persecute him , as the priests and pharisees did , when they heard him . yea , consider it rightly , and you will grant , that there cannot be a greater honour done to a poor minister , than this . for , what sayes one of the fathers ? it may well be doubted that ministers open not the word aright , when wicked men kick not against it . yea , sayes luther , to preach the gospel as we ought , is to stir up all the furies of hell against us . and what saith our saviour himself to his apostles , in their pupil-age ? the world cannot hate you , but me it hateth ; because i testifie of it , that the works thereof are evil , john 7.7 . and so touching paul , who had never become their enemy , but for telling them the truth , and dealing so plainly , and so roundly with them . nor can there be such an argument , that a minister studies more to profit , than to please men with his wholsome counsel ; as when he will not let them sleep and snort in their sins , but cry aloud against their abominations . secondly , we may learn from the premises , that if any receive the word with readiness , and become new creatures by hearing the same : not to attribute , or ascribe the praise thereof to the parties converted , or to the means or to the instrument ; but to god , who is the author , and gives the blessing . for paul may plant , and apollo may water , but it is god onely that gives the increase . it is god alone that giveth words unto the wise , and virtue unto their words , 1 cor. 3.5 , 6 , 7. and he will give success to whom , when , and as he pleaseth . even twelve mean fishermen , when he pleaseth , shall without force , or weapon , armour , bands of men , or stroke stricken , subdue the whole world to their king ! hillary found not seventeen believers , and left not so many unbelievers in the whole city . indeed in these dayes , ministers may tear their throats , spend their lungs , and force their sides , in suing to ' a deaf world , and say , when they have done all they can , who hath believed our report ? and to whom is the arm of the lord revealed ? yea , how many painful peters have complained to fish all night , and catch nothing ? many professors , and few converts , hath been the lot of the gospel in these last times , and since our means hath exceeded . gods house ( as the streets of jericho ) may be thronged , and yet but one zacheus gained to the faith . and why so ? but for this cause ; if some few like the bee , do gather from the word , whatsoever addeth to their knowledg and vertue : the greatest number , use the same as some do artificial teeth , more for shew , than service ; more for ability of discourse than activity of practise ; to talk of it , than to walk by it . whence it is , that god utters his saving truths , as it were in parables ; so hiding them from the wise and prudent ( namely the proud , that are wise in their own eyes ) and reveales them to babes and sucklings , ( that is , the humble and lowly ) as austin speaks . sect. 8. which being so , let not him that hath five talents , despise him that hath but two : even those great lights of heaven , the sun and moon , take not away the necessity of lamp light . to the making of the tabernacle , fine linnen , and goats hair , had their use ; as well as gold , silver , and precious stones . and the same god that gave proportion to the cedar , gave also being to the mushroom . nor is the strength or weakness of means , either spur or bridle to the determinate choises of god ; who not seldom does greatest acts , by weakest agents . he chose davids sling , rather than sauls sword , to conquer goliah frogs grashoppers , & lice , rather than bears and lions , to fight against pharaoh . yea , he that with rams horns overthrew the walls of jericho , hath sometimes chosen vile and weak means , to serve himself by , in great matters . peter hath a cock to tell him of his cowardise . and balaam an ass , to reprove his avarice . yea , that god , who will bless where he pleaseth ; now and then gives the greater success to the weaker means . the men of nineveh repented at the preaching of jonas : yet not the jews , at the preaching of christ , who was greater then jonas . the apostles did greater signs in christs name , than christ himself , joh. 14.12 . it was a greater miracle , that the shadow of st. peter ( as he walked in the street ) should heal many sick persons , acts 5.15 , 16. than that the hem of christs vesture should heale one single woman of her bloudy issue , mat. 9.21 , 22. who then can cavil , or indeed wonder , at the ensuing story the which i am now to relate ? yea , who that hath either heart or brain , shall well consider this preceding matter , and the difference of hearers , and not be forced to acknowledg that which follows , to be the case of every one that shall hear it , be they what they will ? i mean before their hearts are renewed with the power of gods word , which is the strong arm of the lord , and the mighty power of god to salvation . rom. 1.16 . and the sword of the spirit , eph. 6.17 . and like as a fire , or an hammer that breaketh even the rock in pieces , jer 23.29 , 30. and that irresistable cannon-shot , that is mighty to beat down all the strong holds of sin and satan , 2 cor. 10.4 . quick and powerful , and sharper than any two edged sword , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very , thoughts , and most secret intents of the heart , heb. 4 12. sect. 9. and look to it , for if thou dost not see and acknowledg the very secrets of thy heart to be clearly laid open to thy conscience , in the one or other , first or last of these ensuing characters : i dare peremptorily conclude , that satan the god of this world , hath blinded thy mind , that the light of the glorious gospel of christ , who is the image of god , should not shine unto thee , 2 cor. 4.3 , 4. eph. 2.2 . 2 thes. 2.9.10 , 11. 1 tim. 4.2 . but this is the misery ! and a just plague upon our so much ignorance , formality , and prophaness , under our so much means of grace : there be very few men , that make not the whole bible , and all the sermons they hear : yea the checks of their own consciences , and the motions of gods spirit utterly ineffectual ; for want of wit and grace , to apply the same to themselves , as they can unto others ; being better able to discern others meats , than their own beams . if you question what satan can do in this case ? look upon what he hath done to others , as wise , and as good , as the best of us . i le give you instances , both of the godly and wicked , and likewise testimonies : i pray mind them seriously , and turn to the places , for they are exceeding considerable . in the first place take notice , how he blinded and deluded ahabs four hundred prophets , 1 kings 22.22 . and judas , john 13.2 . and all magistrates , when they persecute the people of god , rev. 2.10 . and indeed all men in their natural estate ; whereof not a few , think they do god good service , in persecuting and killing the prophets ; as our saviour expresly tells us , john 16 2. but see other particular instances , as that of ananias and saphira , acts 5.3 . then for the godly , how he hath blinded and beguiled them , as our first parents , adam and eve ; eve by himself , and adam by making her his instrument ; and that in the state of innocency , when they had wit at will , gen. 3. and holy david , a man after gods own heart , 1 chron. 21.1 . then peter , who so dearly loved christ , mat. 16.22 , 23. and having this done , argue thus with thy self ; if satan so blinded and besotted these ; if he made such use of all these , whereof some were the best and wisest of gods children and servants , who hate the very appearance of evil , 1 thes. 5 22. jude 23. ephes. 5.27 . 2 pet 3.14 . james 1.27 . have the eye of faith , and the spirits direction , and know the mind of christ above others , 1 cor. 2.12 , to 17. john 10.14 . how much more can he work the same upon his own children and servants ? that delight onely in wickedness , and are ignorant of satans wiles , as not having the least knowledge or ability to discern spiritual things , 1 cor. 2.14 . 2 cor. 4 4. but if you still question the truth of this , turn to joh. 14.30 . and 12.31 . gen. 3.15 . john. 8.44 . 2 tim 2.20 . eph. 2.2 , 3. which are such clear testimonies , that none ( who shut not their eyes against the light ) can gainsay , mat. 13.15 . which being so , in reading this ensuing dialogue or index of the heart , make the application to your selves and not to others ; as david did nathans parable , 2 sam. 12.1 , to 8. and ahab the prophets , 1 kings 20.39 , to 43. which yet concerned no less then their own lives and so much the rather , for that in all probability , what this will not effect touching your amendment no ordinary means are like to doe . as what can be further expected ? no glass can more lively represent your faces , than this book does your hearts , if you be yet in your natural condition , unregenerate . neither can you look that christ jesus himself should call to you severally by name , as he did to saul ; for now we have the gospel written at large : visions and miracles cease . or put case christ himself should do so , i question whether you would be any more warned , or reclaimed by it , than hazael was , when the prophet told him , what abominable wickedness he should shortly commit , 2 kings 8.12 , 13 , &c. yea , abraham tells dives the contrary , luke 13 31. and so i come to the conference it self . sect. 10. a loose libertine meeting with his friend that had lately been a formal christian , he greets him as followeth : sir ! me thinks i have observed in you a strange alteration , since our last meeting at middleborough : not onely in your behaviour , company , and converse ? but even in your countenance : what is the matter if i may be so bold ? convert . truly sir , you are not at all mistaken , nor am i unwilling to acquaint you with the cause , if you can afford to hear it . soon after my return into england , i was carried by a friend to hear a sermon , where the minister so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience , that i could not but say of him , as the woman of samaria once spake of our saviour ; he hath told me all things that ever i did . which made me conclude with that unbeliever , 1 cor. 14. 24 , 25. that god was in him of a truth : nor could he ever have so done , if he were not of god , as the young man in the gospel reasoned with the pharisees , touching jesus , when he had opened his eyes that had been blind from his birth , john 9.32 , 33. whereupon i could have no peace nor rest , until i had further communed with him about my estate ; for i found my self in a lost condition touching eternity : it faring with me , as it did with those jews , acts 2. when peter by his searching sermon had convinced them , that christ , whom they had by wicked hands crucified and slain , was the onely son of god , and lord of glory , verse 36 , 37. and having had the happiness to injoy the benefit of his sage advice , as i stood in need thereof , ( god having given him the tongue of the learned to administer a word in season to them that are weary , isa. 50.4 . ) i bless god his word and spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softned my heart , sanctified , and quite changed my affections : so that i now love that good which before i hated , and hate that evil which before i loved ; and am delighted with those holy exercises , which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . which is such a mercy , that no tongue is able to express ! for till that hour , i went on in the broad way , and worlds road to destruction , without any mistrust , whereas now god hath been pleased to take me into his kingdom of grace here , & will never leave me , until he hath brought me to his kingdom of glory hereafter . loose libertine . what you speak makes me wonder : for i ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , i have never seen you exceed in the least , nor heard you swear an oath , except faith and truth , and that very rarely . besides you have been a good protestant , and gon to church all your days . convert . what you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . yea , i had the same thoughts of my self ; and should any one have told me formerly , that i was such a great sinner , such a devil incarnate as i was ! i should have replied as hazael did to the prophet ( telling him of the abominable wickedness he would ere long commit ) what am i a dog , &c. 2 kings 8.12 , 13. and no wonder , for as every man in his natural condition is stark blind to spirituall objects , 1 cor. 2.14 . so the heart of man is deceitful above all things : even so deceitful , that none but god alone can know it , as the prophet shews , jer. 17.10 . but because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : i will give you a short character of my former condition ; the which done , i doubt not but you will assent unto what i have hitherto said , or shall further relate . sect. 11. first , touching my knowledge , ( i mean saving knowledg , without which the soul cannot be good , as wise solomon witnesseth , prov. 19.2 . ) it was such , though i thought my self wiser than to make scruple of , or perplex my self about matters of religion , as do the religious : even as the king of tyrus thought himself wiser than daniel , ezek. 28.3 . that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . like corporal things in a looking glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . as it fared with st. paul ; while he was in his natural condition , acts 26.9 . which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , and condemn the just , as the prophet complains , isa. 5.20 , 23. as for instance , i most sottishly thought , that i both loved and served god as i ought ; yea , i should have taken it in foul scorn , if any one had questioned the same ; when indeed i was a traytor to god , and took up arms against all that did worship him in spirit and in truth . i was so far from loving and serving him , that i hated those that did it ; and that for their so doing . i could also hear him blasphemed , reproached , and dishonoured , without being once stirred or moved at it . i loved him dearly , but i could never afford to speak a word for him : and likewise his children entirely ; but instead of justifying them , or speaking in their defence when i heard them scoft , scorned and abused by wicked and ungodly men ; all my delight was to jear at , slight and slander them wherever i came . i more feared the magistrate , than i feared god , and more regarded the blasts of mens breath , then the fire , of gods wrath . i chose rather to disobey god , than to displease great ones ; and feared more the worlds scorns , than his anger . and the like of christ that died for me ; a strong argument that i loved christ , when i hated all that resembled him in holiness . yea , i so hated holiness , that i most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomacks will rise at the sight of sweet-meats . i was a christian in name , but i could scoff at a christian indeed . i could honour the dead saints in a formal profession , while i worried the living saints in a cruel persecution . i condemned all for roundheads , that had more religion than a heathen , or knowledg of heavenly things , than a child in the womb hath of the things of this life , or conscience than an atheist , or care of his soul , than a beast . i had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake ; as the scribes and pharisees dealt by our saviour . sect. 12. as , o what a poor slave did i hold the man of a tender conscience to be ! yea , how did i applaud my self for being zealless and fearless ; together with my great discretion and moderation : when i saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his faith , &c. for , ( being like cain , ishmael , eliah , michel , pharaoh and festus ) i thought their religion puritanism , their conscience of sin , hypocrisie ; their profession , dissimulation ; their prudence , policy : their faith and confidence , presumption ; their zeal of gods glory , to be pride and malice , their obedience to gods laws , rebellion to princes ; their execution of justice , cruelty &c. if they were any thing devout , or forward to admonish others , that so they might pluck them out of the fire ; i conceived them to be beside themselves , as our saviour was thought to be by his kinsfolk , and st. paul by festus , mark 3.21 . john 10.20 . acts 26.24 . 1 cor. 1.18 . my religion was to oppose the power of religion , and my knowledge of the truth , to know how to argue against the truth . i never affected christs ambassadours , that preached the glad tidings of salvation , but had a spleen against them ; yea , i hated a minister for being a minister , especially if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the lords table without trial and examination ; yea , then like ahab to eliah , i became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . and are not all these strong evidences , that i loved and served god , and my redeemer as i ought ? but to make it more manifest what a rare christian i was , i thought my self a believer ; yea , i could boast of a strong faith , when yet i fell short of the very devils in believing : for they believe the threats and judgments contained in the word , and tremble thereat james 2.19 . whereas i thought them but scare-crows to fright the simple withal : yea , i held hell it self but a fancy , not worth the fearing . because i was not notoriously wicked , but had a form of godliness , was civil , &c i was able to delude my own soul , and put off all reproofs and threatnings , by comparing my self with those , that i presumed were worse than my self ; as drunkards , adulterers , blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . yea , looking upon these , i admired my own holiness , and thought my moral honesty would be sufficient to save me . nor did i know wherein i had offended . and whereas the law is spiritual , and binds the heart from affecting , no less than the hand from acting : i was so blind and ignorant , that i thought the commandment was not broken , if the outward gross sin be forborn . whence these were my thoughts , i never brake the first commandment of having many gods ; for i was no papist , nor idolater : nor the second , for i worshipped god aright . nor the third , for i had been no common swearer , only a few petty oaths . nor the fourth , for i had every sabbath gone duly to church . nor the fifth , for i ever honoured my parents , & have been a loyal subject . nor the sixth , seventh , eighth , ninth , or tenth ; for i never committed murder or adultery , never stole ought , never bare false witness ; nor could i call to mind that i had at any time coveted my neighbours wife , servant , estate , &c. and nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. and because i abstained from notorious sins , i thought my self an excellent christian , if god was not beholding to me for not wounding his name with oaths ; for not drinking & playing out his sabbaths , for not railing on his ministers , for not oppressing & persecuting his poor members , &c. sect. 13. and yet had it been so , as i imagined : admit i had never offended in the least all my life , either in thought , word , or deed ; yet this were but one half of what i owe to god , this were but to observe the negative part of his law , still the affirmative part thereof i had been so far from performing , that i had not so much as thought of it . and to be just in the sight of god , and graciously accepted of him ; these two things are required : the satisfactory part to escape hell , and the meritorious part to get heaven . and the true method of grace is , cease to do evil , learn to do well , isa. 1.16 , 17. the fig tree was cursed , not for bearing evil fruit , but because it bare no good . the evil servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with them . and those reprobates at the last day shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting christs poor members , mat. 25. so that my case was most desperate ! for though with that pharisee , luk. 18.11 . i was apt to thank god and brag , that i was just , and paid every man his due , yet i never thought of being holy , and of paying god his dues ; as his due of believing , or repenting , of new obedience ; his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children & servants , teaching them to fear the lord. his due of love , fear , thankfulness , zeal for his glory , charity and mercy to christs poor members , and the like i should have serv'd god in spirit , & according to christs gospel : as all that are wise hearted indeavour go live , & believe , & hear , and invocate , and hope , and fear , and love , and worship god in such manner as his word prescribes . i should have been effectually called , and become a new creature by regeneration , being begotten and born anew by the immortal seed of the word . i should have found an apparent change wrought in my judgment , affections , and actions , to what they were formerly . the old man should have changed with the new-man , worldly wisdom with heavenly wisdom , carnal love with spiritual love , servile fear for christian and filial fear , idle thoughts for holy thoughts , vain words for holy and wholsom words , fleshly works for works of righteousness : even hating what i formerly loved , and loving what i formerly hated . but alas ! i have heard the gospel day after day , and year after year : which is the strong arm of the lord , and the mighty power of god to salvation . that is quick , and powerful , and sharper than any two edged sword , and yet stood it out and resisted , instead of submitting to christs call ; even refusing the free offer of grace and salvation . i have heard the word faithfully and powerfully preached for forty years , yet remained in my natural condition unregenerate , without which new birth there is no being saved , as our saviour affirms , john 3.5 i had not trodden one step in the way to conversion ; for the first part of conversion is to love them that love god , 1 john 3.10 , 11 , 14. i should daily have grown in grace , and in the knowledg of our lord and saviour jesus christ : but i was so far from growing in grace , that i had not one spark of grace or holiness , without which no man shall see the lord , heb. 12.14 . i was all for observing the second table , without respect to the first ; or all for outward conformity , not at all for spiritual and inward holiness of the heart . sect. 14. either what i did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to god and my redeemer , and out of love to my fellow members . without which , the most glorious performances , and the rarest vertues , are but shining sins , or beautiful abominations . gods glory was not my principal end , nor to be saved my greatest care . i was a good civil , moral honest hypocrite , or infidel ; but none of these graces grew in the garden of my heart . i did not shine out as a light , by a holy conversation to glorifie god , and win others . now onely to refrain evil , except a man hates it also , and does the contrary good , is to be evil still : because honesty without piety , is but a body without a soul. all my religion was either superstition or formality , or hypocrisie , i had a form of godliness , but denied the power thereof : i often drew near unto god with my mouth , and honoured him with my lips , but my heart was far from him , isa. 25.13 . mark 7.2 , to 14. mat. 15.7 , to 10. all which considered , viz the means which god had afforded me , and the little use i had made thereof , left me in a far worse condition , then the very heathen that never heard of christ. so that it was gods unspeakable mercy , that i am not at this present frying in hell flames , never to be freed . god hath sent unto us all his servants the prophets , rising up early , and they have been instant in preaching the gospel , both in season , and out of season : but my carnal heart hath ever been flint unto god , wax unto satan : you shall die if you continue in the practise of sin , i heard : but you shall not die , ( as saith the devil ) i believed . sect. 15. besides all this , suppose i had none of these to answer for ; neither sins of commission , nor sins of omission : yet original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great , that it might have sunk me down with shame , and left me hopeless of ever obtaining pardon for them . as see but some small part of my monstrous and devilish ingratitude to so good a god , so loving and merciful a saviour and redeemer , that hath done , and suffered so much for me , even more than can either be expressed or conceived , by any heart , were it as deep as the sea ! touching what god and christ hath done for me ; in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own image in righteousness and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition . but this was nothing in comparison ; for when i was in a sad-condition ; when i had forfeited all this , and my self ; when by sin i had turned that image of god into the image of satan , and wilfully plunged my soul and body into eternal torments : when i was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and satan , not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto : he did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant ; of a servant , a son ; of a son , an heir , and coheir with christ , gal. 4.7 . but how have i required this so great , so superlative a mercy ? all my recompence of gods love unto me , hath been to do that which he hates , and to hate those whom he loves . christ the fountain of all good , is my lord by a manifold right , and i his servant by all manner of obligations . first , he is my lord by the right of creation , as being his workmanship made by him . secondly , by the right of redemption , being his purchase bought by him . thirdly of preservation being kept , upheld , and maintained by him . fourthly , his by vocation , even of his family , having admitted me a member of his visible church . fifthly , his also ( had it not been my own fault ) by sanctification , whereby to possess me . lastly , he would have me of his court by glorification , that he might crown me , so that i was every way his god had raised me from a beggar to a great estate : but how did i requite him ? i would not , if possible , suffer a godly and conscientious minister to be chosen , or to abide where i had to do , but to bring in one that would flatter sin , and flout holiness , discourage the godly , and incourage the wicked . i used both my own and all my friends utmost ability . much more might be mentioned , but i fear to be tedious . now argue with all the world , and they will conclude , that there is no vice like ingratitude ! but i have been more ungrateful to god , than can be exprest by the best oratour alive . it was horrid ingratitude in the jews , to scourge and crucifie christ , who did them good every way ; for he healed their diseases fed their bodies , enlightned their minds , of god became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to god , in that most of them were not in the least convinced , that he was the messias sent from god , and promised from the beginning . but i have not onely denied this lord that bought me , but i hated him ; yea , most spitefully and maliciously fought on satans and sins side against him , and persecuted his children , and the truth with all my might : and all this against knowledg and conscience , after some measure of illumination , which cannot be affirmed of the jews . yet miserable wretch that i was , if i could have given him my body and soul , they should have been saved by it , but he were never the better for them . sect. 16. lastly , to tell you that which is more strange ! notwithstanding all this that hath been mention'd , and much more : yet i thought my self a good christian forsooth ; yea , with that young man in the gospel . i thought i had kept all the commandments . nor was i a whit troubled for sin , either original or actual , but my conscience was at quiet , and i was at peace ; neither did any sin trouble me . yea , i would applaud my self with that pharisee , luke 18.9 , to 15. and say , i was not like other men : not once doubting of my salvation . i ever refused to do what my maker commanded , and yet confidently hoped to escape what he threatned . nor did i doubt of having christ my redeemer and advocate in the next life , when i had been a bitter enemy to him and his members in this life . here was blindness with a witness ; as it is not to be believed how blind & blockish men are , that have onely the flesh for their guide ; especially if they have hardned their hearts , and feared their consciences with a customary sinning . as i could give you for instance , a large catalogue of rare examples how sin hath besotted men , and what stark fools carnal men are in spiritual things , be they never so wise for mundane knowledg . but least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which i will add as an appendix to this discourse , or dialogue . in the mean time i have given you a brief of my manifold provocations , and great ingratitude , to my maker and redeemer ( for otherwise i might be endless in the prosecution thereof . ) it remains that i should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . but touching it , be pleased to peruse that small tract , intituled , a short and sure way to grace and salvation : or , three fundamental principles of christian religion , by r. y from p. 4 to p. 10. sect. 17. loose libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what i have heard from you , makes me tremble . for if such honest moral men , that live so unreproveably as you have done , go not to heaven , what will become of me , that have been so openly prophane , and notoriously wicked all my time ? yea , it contented me not to doe wickedly my self , and to damn my own soul , but i have been the occasion of drawing hundreds to hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) as how many have i drawn to be drunkards , and swearers , and whoremongers , and prophane persons ; insomuch , that the blood of so many souls , as i have drawn away , will be required at my hands . yea , my life hath been so debauch'd and licentious , that i have brought a scandal upon the gospel and made it odious to the very turks and infidels , rom. 2.24 . convert . alas i what i did that was morally good , or what evil i refrained , was more for self-ends , or for fear of mens laws , than for love of christs gospel . true , i went under the notion of an honest man , and a good christian : i was baptized into the faith , and made a member of christs visible church ; but i was so far from endeavouring to perform what i then promised , that in effect i even renounced both christ , and my baptism , in persecuting him , & all that sincerely professed his name , thinking i did god good service therein , john 16.2 . gal. 1.13 , 14. phil. 3.6 . nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so mild and gentle ) we are all the seed of the serpent , gen. 3.15 . and children of the devil , john 8.44 . yea , the very best moral man , is but a tame devil , as athanasius well notes . but it is a true proverb , the blind eat many a fly , and all colours are alike to him that is in the dark . loose libertine . so much the worse is my condition ; for my conscience tells me , there is not a word you have spoken of your self , but i can justly apply the same unto my own soul , & a great deal more : for whereas you have been a moral honest man , so that none except your self , could tax you for breaking either gods law , or mans : i have been so wicked and prophane , that i could most presumptuously , and of set purpose , take a pride in my wickedness , commit it with greediness , speak of it , defend it , joy in it , boast of it , tempt , and inforce to it ; yea , mock them that disliked it . as if i would send challenges into heaven , and make love to destruction , and yet did applaud my self , and prefer my own condition before other mens : saying , i was no dissembler ; yea , i hated the hypocrisie of professors : i do not justifie my self , and despise others , like the puritans : i am not factious , schismatical , singular , censorious , &c. i am not rebellious , nor contentious , like the brownists and anabaptists . i am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , i was never troubled in mind , as many scrupulous fools are . i have a good heart , and mean as well as the precisest . but now i see the devil and my own deceitful heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , i was running headlong to hell , when yet i thought my self in the way to heaven . just as if a beggar should dream that he were a king ; or as if a traytor should dream of his being crowned , when indeed he was to be beheaded ; the case of laodicea , rev. 3.17 . the young man in the gospel , luke 18.20 , 21. and that pharisee , spoken of , luke 18.11 , 12. sect. 18. convert . it was not your case alone , but so it fares with the worst of sinners : onely it much rejoyces me , that it hath pleased god to open your eyes , to see all this in your self . for flesh and blood hath not revealed it unto you . yea , we are naturally so blind , and deaf , and dead in sin , and in soul , that we can no more discern our spiritual filthiness , nor feel sin to be a burden , than a blind ethiopian can see his own blackness , or then a dead man can feel the weight of a burden , when it is laid upon him , acts 28.27 . isa. 6 9 , 10. and this common experience shews ; for if you observe it , who more jocund , confident , and secure , than the worst of sinners ? they can strut it under an unsupportable mass of oaths , blasphemies , thefts , murders , adulteries , drunkenness , and other the like sins ; yea , can easily swallow these spiders with mithridates , and digest them too : when one that is regenerate shrinks under the burden of wandring thoughts , and want of proficiency . but why is it ? they are dead in sin , ephes. 2.1 . revel . 3.1 . now lay a mountain upon a dead man , he feels not once the weight . to a christian that hath the life of grace , the least sin lies heavy upon the conscience ! but to him that is dead , let his sins be as heavy as a mountain of lead , he feels in them no weight at all . again they are insensible of their sin and danger , because ignorant ; for , for what the eye seeth not , the heart rueth not . security makes worldlings merry , and therefore are they secure , because they are ignorant . a dunce , we know , seldom makes doubts : yea , a fool , says solomon , boasteth and is confident , prov. 14.16 . neither do blind men ever blush . and the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . for take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . ignorance is a vail or curtain to hide away their sins , wherupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . the devil and the flesh prophesie prosperity to sin ; yea , life and salvation , as the pope promised the powder traytors : but death and damnation ( which gods spirit threatens ) will prove the crop they will reap . for god is true , the devil and all flesh are liars . when we become regenerate , and forsake sin ; then the devil strongly and strangely assaults us ▪ as he did christ , when he was newly baptized ; and pharaoh the children of israel , when they would forsake egypt ; and herod the children , when christ was come to deliver his people . whence commonly it comes to pass , that those think best of themselves , that have least cause ; yea , the true christian , is as fearful to entertain a good opinion of himself , as the false is unwilling to be driven from it . they that have store of grace mourn for the want of it , and they that indeed want it , chant their abundance . none so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear then they that have the greatest cause to hope . we feel corruption , not by corruption , but by grace , and therefore the more we feel our inward corruption , the more grace we have . contraries , the nearer they are one to another , the sharper is the conflict betwixt them . now of all enemies , the spirit and the flesh are nearest one to another , being both in the soul of a regenerate man , and in all faculties of the soul , and in every action that springeth from those faculties . the more grace , the more spiritual life ; and the more spiritual life , the more antipathy to the contrary ; whence none are so sensible of corruption , as those that have the most living souls . sect. 19. now for remedy of the contrary , there cannot be a better lesson for carnal men to learn , than this , all the promises of god are conditional , to take place , if we repent ; as all the threatnings of god are conditional , to take place , if we repent not . but wicked men , as they believe without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , we are cast down in the disappointment of our hopes , in the same measure , as we were too much lifted up in expectation of good from them . whence these peremptory presumers , if ever they repent , it is commonly as francis spira , an advocate of padua , did : and never did any man plead so well for himself , as he did against himself . one star is much bigger than the earth , yet it seems many degrees less . it is the nature of fear to make dangers greater , helps less than they are christ hath promised peace and rest unto their souls that labour , and are heavy laden , and to those that walk according to rule , mat. 11.29 . gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . such therefore as never were distressed in conscience , or live loosly , never had true peace . peace is the daughter of righteousness , rom. 5.1 . being justified by faith , we have peace with god. but he who makes a bridge of his own shadow , will be sure to fall into the water . those blocks , that never in their life were moved with gods threatnings , never in any streight of conscience , never groaned under the burden of gods anger : they have not so much as entred into the porch of this house , or lift a foot over the threshold of this school of repentance , oh! that we could but so much fear the eternal pains , as we do the temporary : and be but so careful to save our souls from torment , as our bodies . in the mean time , the case of these men is so much the worse , by how much their fear is the less . it faring with the soul , as with the body , those diseases , which do take away all sense of pain , are of all others most desperate . as the dead palsie , the falling sickness , the sleepy lethargy , &c. and the patient is most dangerously sick when he hath no feeling thereof . in like manner , whilest they suppose themselves to be free from judgment , they are already smitten with the heaviest of gods judgments , a heart that cannot repent , rom. 2.5 . in a lethargy , it is needful the patient should be cast into a burning feaver , because the senses are benummed , and this will waken them , and dry up the besotting humours . so in our dead security , before our conversion , god is fain to let the law , sin , conscience , and satan loose upon us , and to kindle the very fire of hell in our souls , that so we might be roused out of our security : but thousands of these blocks both live and depart with as great hopes , as men go to a lottery , even dreaming of heaven , until they awake in hell. for they too often die without any remorse of conscience , like blocks ; or as an ox dies in a ditch . yea , thousands that live like laban , die like nabal , ( which is but the same word inverted ) whilest others , the dear children of god , die in distress of conscience . for it is not every good mans hap to die like antonius pius , whose death was after the fashion and semblance of a kindly and pleasant sleep . however st. austins rule will be sure to hold , he cannot die ill , that hath lived well ; and for the most part , he that lives conscionably , dies comfortably , and departeth rich . and so you see how it fares with the wickedest and worst of men . wherefore if you are truly sensible of your wretchedness , it is a good sign , that you are in some forwardness to be recovered : and really to become so good , as formerly you but dreamed , or imagined your self to be . and indeed the very first step to grace , is to feel the want of grace , and the next way to receive mercy , is to see your self miserable . therefore our constant and most diligent search should be to find out the naughtiness of our own hearts ; and to get strength from god against our prevailing corruptions . sect. 20. loose libertine . but is there any hope for one so wicked as i ? who have turned the grace of god into wantonness , applying christs passion as a warrant for my licentiousness , not as a remedy , and taking his death as a license to sin , his cross as a letters patent to do mischief . as if a man should head his drum of rebellion with his pardon . for i have most spightfully , and malitiously taken up arms against my maker , and fought against my redeemer all my dayes . convert . do but unfeignedly repent you of your sins , and forsake your former evill wayes , and lay hold upon christ by a true and lively faith ; my soul for yours , god is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous for quality and magnitude . yea , i can shew you your pardon from the great king of heaven , for all that is past , the which you may read at large , isa , 55.7 . ezek. 18.21 , to 29. and 33.11 . joel 2.12 , 13 , 14. yea , read 1 cor. 6.10 , 11. together with the story of manasses , mary magdalen , the thief , and the prodigal son ; and you shall see presidents thereof . yea , the very murderers of the son of god , upon their serious and unfeigned repentance , and stedfast believing in him , received pardon and salvation . and indeed despair is a sin which never knew jesus . true every sin deserves damnation ; but no sin shall condemn , but the lying and continuing in it . true repentance is ever blest with forgiveness . and know this that gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent ; yea , sins upon repentance are so remitted , as if they had never been committed . i will put away thy transgressions as a cloud , and thy sins as a mist , isa. 44.22 . and what by corruption hath been done , by repentance is undone . as the former examples witness . come and let us reason together , saith the lord , though your sins be as scarlet they shall be as white as snow , isa. 1.18 . yea , whiter than snow . for the prophet david , laying open his blood guiltiness , and his original impurity , useth these words , purge me with hysop , and i shall be clean ; wash me , and i shall be whiter than snow , psal. 51.7 . and in reason , did christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? or , who would not cast his burden upon him , that desires to give ease ? as i live , saith the lord , i would not the death of a sinner , ezek. 18.32 . and 33.11 . onely , apply not this salve , before the ulcer be searched to the bottome : lay not hold upon mercy , until thou be'st throughly humbled . the onely way to become good , is , first to believe that you are evil , and by accusing our selves , we prevent satan ; by judging our selves , we prevent god. are we as sick of sorrow , as we are of sin ? then may we hopefully go to the physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . god does not pour the oyl of grace , but into a broken and contrite heart . wouldest thou get out of the miserable estate of nature , into the blessed estate of grace ? and of satans bond-slave , become the child of god , and a member of christ ? wouldest thou truly know thine own heart ? and be very sensible how evil and wicked it is ? that so thou mayest have a more humble conceit of thy self ? lay to heart these three particulars : 1. the corruption of our nature , by reason of original sin . 2. our manifold breach of gods righteous law , by actual sin . 3. the guilt and punishment due to us for them both . this being done , thou wilt see and finde thy necessity of a redeemer . and it is thirst onely that makes us relish our drink , hunger our meat : the full stomack of a pharisee , surcharged with the superfluitics of his own merits , will loath the honey-comb of christs righteousness . this was it which made the young prodigal to relish even servants fare , though before wanton , when full fed at home . no more relish feels the pharisaical heart in christs blood , than in a chip : but o how acceptable is the fountain of living waters , to the chased heart panting and braying ? the blood of christ , to the weary and tired soul ; to the thirsty conscience scorched with the sense of gods wrath : he that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . and the deeper the sense of misery is , the sweeter the sense of mercy is . sect. 21. then if you would be satisfied for time to come , whether your repentance and conversion be true and sound , these particulars will infallibly inform you . if you shall persevere ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible signe your repentance is found , otherwise not . if thou doest call to minde the vow which thou madest in baptism , and doest thy endeavour to perform that which then thou didst promise . if thou doest square thy life according to the rule of gods word , and not after the rudiments of the world. if thou art willing to forsake all sin , without reserving one , ( for otherwise that one sin , may prove the bane of all thy graces , even as gideon had seventy sons , and but one bastard , and yet that bastard destroyed all the rest that were legitimate , judg. 9.5 . ) sin is like the ivy in the wall , cut off bough , branch , body , stump , yet some sprigs or other will sprout out again : till the root be pluckt up , or the wall be pulled down and ruined , it will never utterly die . regeneration or new-birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . gods children are known by this mark , they walk not after the flesh , but after the spirit , rom. 8.1 . if christ have called you to his service , your life will appear more spiritual and excellent than others . as for your fails , it is a sign that sin hath not gained your consent , but committed a rape upon your soul , when you cry out to god. if the ravished virgin under the law cryed out , she was pronounced guiltless . a sheep may fall into the mire , but a swine delights to wallow in the mire . great difference between a woman that is forced , though she cries out and strives , and an alluring adultress . again , the thoughts of the godly , are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions , especially our thoughts will inform us , for these cannot be subject to hypocrisie , as words and deeds are . sect. 22. then by way of caution , know , that a childe may as soon create it self , as a man in the state of nature , regenerate himself . we cannot act in the least , unless god bestows upon us daily privative grace to defend us from evil , and daily positive grace , enabling us to do good . and those that are of christs teaching , know both from the word , and by experience , that of themselves they are not onely weak , but even dead to what is good , moving no more than they are moved ; that their best works are faulty , all their sins deadly , all their natures corrupted originally . you hath he quickned , that were dead in trespasses and sins , eph. 2.1 . yea , we are altogether so dead in sin , that we cannot stir the least joynt , no not so much as feel our own deadness , nor desire life , except god be pleased to raise and restore our souls , from the death of sin , and grave of long custom , to the life of grace . apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . my powers are all corrupt , corrupt my will : marble to good , but wax to what is ill . insomuch , that we are not sufficient of our selves to think , much less to speak , least of all to do that which is good , 2 cor. 3.5 . john 15.4 , 5. if we have power to chuse or refuse the object , to do these well we have no power . we have ability , we have will enough , to undo our selves , scope enough hell-ward ; but neither motion , nor will to do good , that must be put into us by him that gives both power and will , and power to will. finally , each sanctified heart feels this , but no words are able sufficiently to express , what impotent wretches we are , when we are not sustained . so that we have no merit , but the mercy of god to save us : nothing but the blood of christ , and his mediation to cleanse and redeem us : nothing but his obedience to inrich us . as for our good works , we are altogether beholding to god for them , not god to us , nor we to our selves , because they are only his works in us . whatsoever thou art , thou owest to him that made thee : whatever thou hast , thou owest to him that redeemed thee . therefore if we do any thing amiss , let us accuse our selves : if any thing well , let us give all the praise to god. and indeed , this is the test of a true or false religion : that which teacheth us to exalt god most , and most to depress our selves is the true : that which doth most prank up our selves , and detract from god , is the false , as bonaventure well notes . sect. 23. now to wind up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory and constant , and take heed you harden not again , as pharaoh , the philistines , the young man in the gospel , pilate and judas did : resemble not the iron , which is no longer soft , than it is in the fire ; for that good ( saith gregory ) will do us no good , which is not made good by perseverance . if with these premonitions , the spirit hath vouchsafed to stir up in thine heart any good motions , and holy purposes to obey god , in letting thy sins go ; quench not , grieve not the spirit , 1 thes. 5.19 . return not with the dog to thy vomit , least thy latter end prove seven-fold worse than thy beginning , mat. 12.43 , 45. oh it is a fearful thing to receive tho grace of god in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . neither let satan perswade you to defer your repentance ; no not an hour , lest your resolution proves as a false conception , which never comes to bearing . besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . thirdly , if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffes ; for this be sure of , if your person and wayes please god , the world will be displeased with both : if god be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . but take heed of losing gods favour to keep theirs . beda tells of a great man , that was admonished by his friends in his sickness to repent : who answered , he would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him ; but then his answer was , that it was now too late ; for i am judged and condemned already . a man cannot be a nathanael , in whose heart there is no guile , but the world counts him a fool . but christ sayes , verily except ye be converted , and become as little children , ye shall not enter into the kingdome of heaven , matth. 18.3 . again , satan and your deceitful heart will suggest unto you , that a religious life , is a dampish and melancholy life : but holy david will tell you , that light is sown to the righteous , and joy to the upright , psal. 97.11 . isa. 65.14 . and experience tells us , that earthly and bodily joyes , are but the body , or rather the dregs of that joy , which gods people feel and are ravished with . as oh the calm , and quietness of a good conscience ! the assurance of the pardon of sin , and joy in the holy ghost , the honesty of a virtuous and holy life , how sweet they are ! yea , even plato , an heathen could say , that if wisdome and virtue could but represent it self to the eyes , it would set the heart on fire with the love of it . and the like of a sinners sadness , as hear what seneca sayes ; if there were no god to punish him , no devil to torment him , no hell to burn him , no man to see him ; yet would he not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . but experience is the best informer : wherefore take the counsel of holy david , psalm 34.8 . o taste and see ! that the lord is good , blessed is the man that trusteth in him . to which accordeth that of holy bernard , good art thou , o lord , to the soul that seeks thee ; what art thou then , to the soul that findes thee ? as i may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted of the powers of the world to come , to him that hath the love of god shed abroad in his heart by the holy ghost ; whether his whole life be not a perpetual hallelujah in comparison of his natural condition : whence they are able to slight all such objections , as he did . you tell me that scrupling of small matters , is but stumbling at straws , that they be but trifles : when i know your tongue can tell nothing but truth , i will believe you . fifthly , beg of god that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the sun when it ariseth . but without a work upon the heart , wrought by the spirit of god , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . that must be first reformed , which was first deformed . it is idle , and to no purpose to purge the chaanel , when the fountain is corrupt . whence the apostle orderly bids us , first , be renewed in the spirit of our mindes ; and then , let him that stole , steal no more , ephes. 4.23 , 24. yea , it is gods own counsel to the men of jerusalem , jer. 4. wash thy heart from wickedness : that thou mayest be saved , verse 14. it is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomack . to what purpose is it to crop off the top of weeds , or top off the boughes of the tree , when the root and stalk remain in the earth ? as cut off the sprig of a tree , it growes still ; a bough , an arm , still it growes ; lop off the top ; yea , saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more : whence it is that god saith , give me thine heart , prov. 23.26 . great cities once expunged , the dorps and villages will soon come in of themselves : the heart is the treasury and storehouse of wickedness , mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , mat. 12.35 . therefore as christ saith , make clean within , and all will be clean , otherwise not , mat. 23.26 . therefore davids prayer is , create in me a new heart , o lord and renew a right spirit within me , ps. 51.10 . do thou the like , importune him for grace , that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither mis-believe , nor mis-live , to change and purifie your nature , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you whatsoever stands in opposition to the scepter of jesus christ. sixthly and lastly , if you receive any power against your former corruptions , forget not to be thankeful , yea , study all possible thankfulness ; for that you and i are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter , it is his unspeakable goodness . and there is nothing more pleasing to god , nor profitatable to us , both for the procuring of the good we want , or continuing the good we have , than thankfulness . he will sow there ( and there onely ) plenty of his blessings , where he is sure to reap plenty of thanks and service . but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest , but are sure to lose both their seed and labour ? consider what hath been said , and the lord give you understanding in all things . and so much for the second part. an appendix follows wherein you may have instances of all sorts , how sin besots men. finis . london , printed by j. hayes , and are to be sold by mrs. crips in popes-head-alley , with nine and thirty other pieces composed by the same authour . 1663. a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. this text is an enriched version of the tcp digital transcription a67772 of text r221317 in the english short title catalog (wing y184a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 96 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67772 wing y184a estc r221317 99832645 99832645 37119 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. a67772) transcribed from: (early english books online ; image set 37119) images scanned from microfilm: (early english books, 1641-1700 ; 2105:27) a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. 32 p. printed at the charge of christs-hospital, according to the will of the donor, [london : 1677] caption title. imprint from colophon. copy imperfect; closely trimmed with some loss of print; print fade; print show-through. reproduction of the original in the british library. eng heaven -biblical teaching -early works to 1800. hell -biblical teaching -early works to 1800. calvinism -early works to 1800. christian life -early works to 1800. conduct of life -early works to 1800. a67772 r221317 (wing y184a). civilwar no a serious and pathetical description of heaven and hell, according to the pencil of the holy ghost, and the best expositors: sufficient (wit younge, richard 1660 17348 11 0 0 0 1 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 jonathan blaney sampled and proofread 2005-10 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a serious and pathetical description of heaven and hell , according to the pencil of the holy ghost , and the best expositors : sufficient ( with the blessing of god ) to make the worst of men hate sin , and love holiness . being five chapters taken out of a book entituled , the whole duty of a christian : composed by r. younge , late of roxwell in essex , florilegus . chap. xix . section i. t●us as the unbeliever and disobedient is cursed in every thing , and where-ever he goes , and in whatsoever he does : cursed in the city , and cursed also in the held ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his cattel : cursed when he cometh in , and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , deut. 28. so the believer that obeys the voice of the lord , shall be blessed in every thing he does , wherever he goes , and in whatsoever befals him , as god promiseth in the former part of the same chapter , & as i have proved in the eleven foregoing sections . yea , god will bless all that belong unto him , for his children and posterity , yea , many generations after him , shall fare the better for his sake exod. 20. 6. gen. 30. 27. isai. 54. 15. and 65. 8. rom. 11. 28. gen. 18. 26. 29 , 31 , 32. and 26. 24. and 39. 5. 1 kings 11. 12 , 32 , 34. and 15. 4. 2 kings 8. 19. and 19. 34. isai. 37. 35. & 45. 4. mat. 24. 22. yea , the very place where he dwells , perhaps the whole kingdom he lives in , gen. 39. to 48. chap. whereas many , yea multitudes , num. 25. 18. deut. 1. 37. & 3. 26. psal. 106. 32. even a whole army , josh. 7. 4 , to 14. yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , exod. 20. 5. besides his prayers shall profit many ; for he is more prevalent with god , to take away a judgment from a people or a nation , than a thousand others , ex. 17. 11 , 12 , 13. and he counts it a sin to cease praying for his greatest and most malicious enemies , 1 sam. 12. 23. though they , like fools , would ( if they durst , or were permitted ) cut him off , and all the race of gods people , ps. 83. 4. esth. 3. 6. 9 , 13. which is as if one with a hatchet should cut off the bough of a tree upon which he standeth . for they are beholding to believers for their very lives : yea , it is for their sakes , and because the number of christs church is not yet accomplisht , that they are out of hell . but to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea , even sin and satan himself , shall turn together for the best unto those that love god , as you have seen : so all things shall turn together for the worst unto those that hate god , as all unbelievers do , rom. 1. 30. joh. 15. 18. even the mercy of god , and the means of grace , shall prove their bane , and enhaunce their damnation : yea , christ himself that only summum bonum , who is a saviour to all believers , shall be a just revenger to all unbelievers ; and bid the one , depart ye cursed into everlasting fire , prepared for the devil and his angels , mat. 25. 41 , 46. which shall be an everlasting departure , not for a day , nor for years of days , nor for millions of years , but for eternity , into such pains as can neither be expressed nor conceived , iude 6. 7. rev. 20. 10. mat. 3. 12. heb. 6. 2 sect. 2. wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time : there shall be no end of plagues to the wicked man , prov. 24. 20. their worm shall not die , neither shall their fire be quenched , isai. 30. 33. & 66. 24. mat. 25. 41. mark 9. 44. and therefore it is said , the smoak of their torment doth ascend for ever and ever , rev. 4. 12. and 20. 10. so that if all the men that ever have or shall be created , were briareus-like , hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trissyllable word [ eternal ] or that word of four syllables [ everlasting ] . now let such as forget god , but seriously consider this : it will not be an imprisonment during the kings pleasure , but during the king of kings pleasure : it is not a captivity of seventy years , like that of the children of israel in babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever . the wicked shall live as long in hell , as there shall be a just god in heaven . here we measure time by days , months , years ; but for eternity , there is no arithmetician can number it , no geometrician can measure it : for suppose the whole world were turned into a mountain of sand , and that a little wren should come every thousandth year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fetcht away ? but admit a man should stay in torments so long , and then have an end of his wo , it were some comfort to think that an end will come : but alas ! when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the first hour he entred into it . now , suppose thou shouldst lie but one night grievously afflicted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lie on , friends about to comfort thee , physicians to cure thee , all cordial and comfortable things to asswage thy pain ; yet how tedious and painful would that one night seem unto thee ? how wouldst thou toss and tumble , and turn from one side to another ? counting the clock , esteeming every minute a month , and thy present misery unsupportable . what then will it be to lie in flames of fire ? ( to which our fire is but air in comparison ) fire and brimstone kept in the highest flame by the unquenchable wrath of god , world without end ; where thou shalt have nothing about thee but darkness and horrour , wailing and wringing of hands , desperate yellings and gnashing of teeth : thy old companions in vanity and sin , to ban and curse thee ; the devils insulting over thee with cruelty and scorn ; the never dying worm of conscience , to feed upon thy soul and flesh for ever and ever . o everlasting eternity ! a never-dying life , an ever-living death ! which yet is but just with god ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . if god would everlastingly have spared thee , thou wouldst have everlastingly hated and provoked him . what then can be more equal , then that thou shouldst suffer everlastingly ? o then bethink thy self of this word eternal and everlasting , and ponder upon it : yea , do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . it will put thee to a demur , what have i done ? what am i now aabout ? whether will this course tend ? how will it end ? what will become of me if i go on , in chambering and wantonness surfeiting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? for indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the apostle witnesseth , rom. 2. 8 , 9. o then , break off thy sins without delay , and let there be an healing of thy errours . sect. 3. neither is the extremity of pain inferiour to the perpetuity of it ; it is a place full of horrour and amazedness , where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort : its torments are both intolerable , and interminable , and can neither be endured nor avoided , when entred into , rev. 19. 20. and 20. 14. and 18. 6. mat. 25. 30. 2 pet. 2. 4. heb. 10. 27. jude 6. the pangs of the first death are pleasant , compared with those of the second : for mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , rev. 20. 10. jude 7. it is a death which hath no death ; it hath a beginning , it hath no ending , mat. 3. 12. isa. 66. 24. the pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : for should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intolerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . should we endure ten thousand years torment in hell , it were grievous , but nothing to eternity : should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty , both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or ease , or patience to endure it , luke 12. 5. and 16. 23. mat. 3. 12. and 5. 22. and 22. 23. the schools affirm , that the least torture in hell , exceeds the greatest that can be devised by all the men on earth ; even as the least ioy in heaven , surpasseth the greatest comfort here on earth . there is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in hell , their torments are easeless , endless , and remediless ; unsufferable , and yet inevitable , and themselves left hopeless , helpless , pitiless . it were misery enough to have the head-ach , tooth-ach , collick , gout , burning in the fire ; or if there be any thing more grievous : yea , should all these and many more meet together in one man , at one instant , they would come infinitely short of the pains of hell . yea , they would all be but as the stinging of ants , to the lashes of those scorpions ; but as drops , to those vials of wrath ; as sparks to that flame , as chrysostome speaks . the furnace of babel , was but a flea-biting to this tormenting tophet , prepared of old , isai. 30. he hath made it deep and large , the pile thereof is fire and much wood ; the breath of the lord like a stream of brimstone doth kindle it , ver. 32. so that it were happy for reprobate spirits , if they were in no worse condition , than so many toads or serpents . as consider , if a dark dungeon here be so loathsom , what is that dungeon of eternal , of utter darkness ? if material fire be so terrible , what is hell-fire ? here we cry out of a burning fever , or , if a very coal from the hearth do but light on our flesh , o how it grieves us ! we cannot hold our finger for one minute in scalding lead , but there both body and soul shall fry in everlasting flames , and be continually tormented by infernal fiends , whose society alone would be sufficiently frightful . sect. 4. now consider , is one hours twitche of the worm of conscience here ? yea , is one minutes twitch of a tooth pulling out so unsufferable ? what is a thousand years ? what is eternity of hell torments ? if the glutton being in hell , in part only ( viz. in soul ) yet cryed out , that he was horribly tormented in that flame ; what think we shall that torment be , when body and soul come to be united in torment ? since the pains of hell are more exquisite than all the united torments that the earth can invent . yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . it is a death never to be painted to the life ; no pen , nor pencil , nor art , nor heart , can comprehend it , mat. 18. 89 , 10. and 25. 30. luke 16. 23 , 24. 2 pet. 2. 4. isai. 5. 14. and 30. 33. prov. 15. 11. yea , were all the land paper , and all the water ink , every plant a pen , and every other creature a ready writer , yet they could not set down the least piece of the great pains of hell-fire . now add eternity to extremity , and then consider hell to be hell indeed . for if the ague of a year , or the collick of a month , or the rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? so that it is an evil and bitter thing to depart from the living god . we poor mortals ( until god does bring us from under 〈◊〉 power of satan unto himself ) do live in the world as if 〈◊〉 were not so hot , nor the devil so black as indeed they are : in hell and heaven were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the devil is more deformed than represented on the wall . there are unexpressible torments in hell , as well as unspeakable joys in heaven . nor will this be their case alone that are desperately wicked ; cursing and blaspheming drunkards , and shedders of blood , but of all , impenitent persons . as for instance , they who have lived in the fire of lust here , must not think much to be scorched in the flames of hell hereafter , heb. 13. 4. rev. 21. 8. and 22. 15. the detractor is a devil above ground ; his tongue is already set on fire from hell , jam. 3 6. rev. 16. 10 , 11. which does sadly presage , what will be his portion for ever , unless repentance quench those flames ; and so of the like offenders , ps. 9. 17. rev. 22. 12. as what says the apostle ? neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylers , nor lyars , nor covetous persons , nor unbelievers , nor no unrighteous person shall inherit the kingdom of heaven , but shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 cor. 6. 9 , 10. rev. 21. 8. which did they well consider , they durst not continue in the practice of these sins without fear or remorse , or care of amendment . sect. 5. now what heart would not bleed , to see men run headlong into those tortures that are thus intolerable ? dance hoodwinkt into this perdition ? o that it were allowed to the desperate ruffians of our days , that swear and curse , drink and drab , rob , shed blood , &c. ( as if heaven were blind and deaf to what they do ) to have but a sight of this hell ! how would it charm their mouths , appall their spirits , strike fear and astonishment into their hearts ? yea , if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery lake , he would rather chuse to die ten thousand deaths , than wilfully & premeditately commit one sin . nor can i think they would do as they do , if they did but either see or foresee what they shall one day ( without serious and unfeigned repentance ) 〈◊〉 and indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that doleful hell which summons us to judgment , lam. 1. 9. deut. 32. 29. oh that men would believe and consider this truth , and do accordingly . oh that thou wouldst remember , that there is a day of account , a day of death , a day of judgment coming , heb. 9. 27. mat. 25. wherein the lord jesus christ shall be revealed from heaven , with his mighty angels , in flaming fire , to render vengeance unto them which obey not his gospel ; and to punish them with everlasting perdition from the presence of the lord , and from the glory of his power , as the apostle speaks , 2 thes. 1. 7 , 8 , 9. jude 15. isa. 33. 14. mat. 25. 46. as consider seriously , i beseech you , whether it will not be worth the while , so to foresee the torments of hell , that you may prevent them : or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible iudge of all the world ? luke 16. 23. to 32. mat. 13. 30 , 38. at which time an assizes or quarter-sessions shall be held within thee , where reason shall sit as judge , and satan shall put in a bill of indictment , as long as that book in zachary ; chap. 5. 2. ezek. 2. 9 , 10. wherein shall be alledged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , eccles. 11. 9. and 12. 14. 2 cor. 5. 10. and all the curses and judgments that are due to every sin . thine own conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy judge , who knows all thy misdeeds better than thy self , john 3. 20. which sins of thine will not then leave thee , but cry unto thee , we are thy works , and we will follow thee , rev. 14. 13. and then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second 〈◊〉 do overtake thee at once ? prov. 1. 27. and when at once thou shalt think of thy sins past , the present misery , and the 〈◊〉 of thy torments to come ; and how thou hast made earth 〈◊〉 paradise , thy belly thy god , and lust thy law ; so sowing 〈◊〉 and reaping misery , and finding , that as in thy prosperity thou neglectedst to serve god , so now in thy adversity god refuseth to save thee , prov. 1. 24. to 32. ezek. 23. 35. when thou shalt call to mind the many warnings thou hast had of this doleful day , from christs faithful ambassadors , and how thou then madest but a mock or jeer at it , prov. 1. 25. and think how for the short sinful pleasures thou hast enjoyed , thou must endure eternal pains , luke 16. 24 , 25. and rev. 6. 12. to 18. which yet thou shalt think most just and equal , saying , as i have deserved , so i am served : for i was oft enough offered mercy , yea , intreated to accept thereof ; but i preferred the pleasing of my senses , before the saving of my soul , and more regarded the words of wicked men , and the allurements of satan , than the word of god , or the motions of his holy spirit , prov. 1. 24. &c. mark 16. 16. and ( which i would have thee think upon ) hell-fire is made more hot , by neglecting so great salvation , heb. 2. 3. this is the condemnation ( saith our saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , john 3. 29. now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but god will reject them . yea , then a whole world ( if thou hadst it ) for one hours delay , or respite , that thou mightest have space to repent , and sue unto god for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinful actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man . besides , death will take no pity ; the devil knows no mercy , and the god of mercy will have utterly forsaken thee . then wilt thou say , o that i had been more wise , or that i were now to begin my life again ; then would i contemn the world with all its vanities ? yea , if satan should then offer me all the treasures , pleasures , and promotions of this world , he should never entice me to forget the terrors of this dreadful hour , and those worse which are to follow , luke 16. 24. &c. and 13. 28. but , oh wretched caitiff that i am ; how hath the devil and my own deceitful and devilish heart deluded me ? an● how am i served accordingly ? for now is my case more m●serable than the most despised toad or serpent , that peris●●● when it dieth ; in that i must go to answer at the great judgment seat for all my sins , that am not able to answer for one of the least of them , eccles. 12. 14. mat. 18. 34. that i who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of satan , as the trembling partridge within the griping tallons of the ravening and devouring falcon . oh , cursed be the day when i was born , and the time when my mother conceived me , &c. job 3. sect. 6. and so death having given thee thy fatal stroke , the devil shall seize upon or snatch away thy soul , so soon as it leaves thy body , luke 12. 20. and hale thee hence into the bottomless lake that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , jude 6 , 7. 1 pet. 3. 19. rev. 21. 8. thy body in the mean time being cast into the earth , expecting a fearful resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , heb. 10. 27. at which general judgment , christ sitting upon his throne , john 5. 22. shall rip up all the benefits he hath bestowed on thee and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , jude 15. eccles. 12. 14. and 11. 9. within thee shall be thine own conscience , more than a thousand witnesses to accuse thee ; the devils , who tempted thee to all thy lewdness , shall on the one side testifie with thy conscience against thee , and on the other side shall stand the holy saints and angels approving christs justice , and detesting so filthy a creature : behind thee an hideous noise of innumerable fellow-damned reprobates , tarrying for thy company : before thee all the world burning with flaming fire ; above thee an ireful judge of deserved vengeance , ready to pronounce his heavy sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , isa. 5. 11. 14. and in this woful and doleful condition , thou must stand forth to receive , with other reprobates , this thy sentence , rom. 14. 10. 2 cor. 5. 10 [ depart from me ] there is a separation from all joy and happiness , [ ye cursed ] there is a black and direful excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment , [ prepared for the devil and his angels , ] there are thy infernal tormenting and tormented companions , mat. 25. 41. o terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . then , o then shall thy mind be tormented to think , how , for the love of abortive pleasures , which even perished before they budded ; thou hast so foolishly lost heavens joys , and incurred hellish pains , which last to all eternity , luke 16. 24 , 25. thy conscience shall ever sting thee like an adder , when thou callest to mind , how often christ by his ministers offered thee remission of sins , and the kingdom of heaven freely , if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those days . how near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . thy understanding shall be racked to consider , how for momentany riches thou hast lost eternal treasure , and exchanged heavens felicity for hells misery : where every part and faculty , both of body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of god , wherein consists the soveraign good and life of the soul . thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness , where shall be no order but horrour , no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the devil and his angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , mat. 13. 42. & 25. 36. &c. where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , rev. 14. 10 , 11. where the wrath of god shall seize upon thy soul & body , as the flame of fire does on the lump of pitch , or brimstone , dan. 7. 10. in which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead ; ever roaring in the pangs of death , and never rid of those pangs , nor expecting end of thy pains . so that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the sea , hairs on the heads of all the sons of adam , from the first to the last born ; as there have been creatures in heaven and earth ; thou shalt be no nearer an end of thy torments , than thou wast the very first day that thou wast cast into them : yea , so far are they from ending , that they are ever beginning . for if after a thousand times so many thousand years , thy damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an end will come ; but as often as thy mind shall think of this word never ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with rage and hideous lamentation : as giving still new life to those unsufferable sorrows , which exceed all expression , or imagination . it will be another hell in the midst of hell . wherefore , consider seriously what i say , and that while the compassionate arms of jesus christ lye open to receive you ; and do thereafter , prov. 1. 24. &c. take warning by pharaoh's example . we in the rich mans scalding torments , have a discite à me , learn of me , luke 16. 23. &c. for he can testifie out of woful experience , that if we will not take warning by the word ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another , so the eleventh single exceeds them altogether . innumerable are the curses of god against sinners , deut. 28. but the last is the worst , comprehending and transcending all the rest . the fearfullest plagues god still reserves for the upshot : all the former do but make way for the last . hell in scripture is called a lake , that burneth with fire and brimstone ; and , than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? chap. xx . sect. 1. thus , i say , shall they be bid depart ye cursed into everlasting fire , &c. while on the contrary the same christ shall say unto the other , come ye blessed of my father , inherit the kingdom prepared for you from before the foundation of the world , mat. 25. 34. which kingdom is a place where are such joys as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , 1 cor. 2. 9. a place where there shall be no evil present , nor good absent , heb. 9. 12. mat. 6. 20. in comparison whereof , all the thrones and kingdoms upon earth , are less than the drop of a bucket , deut. 10. 14. 2 cor. 12. 2 , 4. isai. 66. 1. heaven in scripture is compared to a kingdom for soveraignty , to a throne for preheminency , to a crown for state and majesty , to an inheritance for perpetuity , to a marriage-feast for plenty , pleasure , and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as i might shew you in many particulars , if i would be large : for instances in this case would be endless . there death shall have no more dominion over us , rom. 6. 9. the sun shall not burn us by day , nor the moon by night , ps. 121. 6. there all tears shall be wiped from our eyes , rev. 7. 17. there shall be no sorrow , nor pain , nor complaint , there is no malice to rise up against us ; no misery to afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , mat. 6. 19 , 20. heb. 9. 12. there is no death nor dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , rev. 7. 16 , 17. and 21. 4. heb. 9. 12. there , o there , one day is better than a thousand ; there is rest from our labours , peace from our enemies , freedom from our sins , &c. john 3. 17. heb. 4. 3. 9 , 10 , 11. rev. 14. 13. heb. 9. 12 , 15. sect. 2. unto which negative priviledges , there are also added positive of all sorts , as i might plentifully prove , but i study brevity . do we delight in good company ? what pleasure shall we take in the company of saints and angels ? in whom there is nothing but amiable , comfortable , delectable ? nothing in us that may cool the fervour of our love and affection to them . and so of all other enjoyments . as , dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? no place so glorious by creation , so beautiful with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , heb. 12. 22. 1 pet. 1. 4. 2 cor. 4. 17 , 18. rom. 9. 3. and 8. 18. there are no estates but inheritances , no inheritances but kingdoms , no houses but palaces , no meals but feasts , no noise but musick , no rods but scepters , no garments but robes , no seats but thrones , no coverings for the head but crowns , rom. 8. 17. tit. 3. 7. heb. 9. 15. mat. 25. 31. 34. 2 tim. 4. 8. gal. 4. 7. 1 pet. 3. 9 , 10. mar. 10. 23 , 24 , 25. rev. 7. 13 , 14 , 15. & 6. 11. there we shall see the blessed face of god , which is the glory of all sights , the sight of all glory . yea , we our selves shall out-shine the sun in brightness , mat. 13. 43. for if the brightness of the body shall match the sun , what will the glory and splendour of the soul be ? and yet such honour shall all the saints have . for when christ , which is our head and life , shall appear , then shall we also appear with him in glory . and he shall change our vile and mortal body , that it may be fashioned like to his glorious body , col. 3. 4. phil. 3. 21. briefly , our joy shall there be full , and none shall be able to take it from us , or diminish it , john 15. 11. and 16. 22. there is fulness of joy , and pleasures for evermore , psal. 26. joys and pleasures never ebbing , but ever flowing to all contentment . there we shall rejoyce ; for the pleasantness of the place we possess , for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for hell which we have escaped ; for the joys of heaven which we have attained to . we shall have joy above us , by the beatifical vision and sight of god ; joy within us , by the peace of conscience , even the joy of the holy ghost ; and joy round about us , by the blessed company and fellowship of our associates , the holy saints and angels . sect. 3. and in reason , if a christian-soul in this tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of god manifested in jesus christ : if it so glads a child of god , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his maker and redeemer , and to serve his brethren in love ; how joyful will he be , when these graces shall be perfected , and he freed from all grievances inward & outward ? yea , if the communion and enjoyment of gods spirit , and christ in his gospel and ordinances , be so sweet here , that one day with us , is better than a thousand with the ungodly , psal. 84. 10. what will it be to enjoy the immediate presence , and glory of god our father ? christ our redeemer and elder-brother ? the holy ghost our comforter ? the angels and saints our comforts and companions ? our condition there will be so joyful , that look we outwardly , there is joy in the society , heb. 12. 22. if inward , there is joy in our own felicity , 1 cor. 2. 9. look we forward , there is joy in the eternity , 1 pet. 5. 10. mark 10. 30. so that on every side we shall be even swallowed up of joy , isai. 35. 10. and 51. 11. mat. 25. 23. and 18. 10. heb. 12. 2 , 22. psal. 16. 11. as , oh the multitude and fulness of these joys ! so many , that only god can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , 2 cor. 12. 24. as , oh the transcendency of that paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledge without ignorance ; eyes without tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , deut. 10. 14. isai. 66. 1. 1 kings 8. 27. mark 10. 21. luke 18. 22. 1 pet. 5. 10. john 4. 36 , and 10. 28. mat. 25. 46. sect. 4. while we are here , how many clouds of discontent have we to darken the sunshine of our joy ? when even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . here we love and loath in an instant ( like amnon to his sister tamar ) in heaven there is no object unlovely , nothing which is not exceeding amiable and attractive : and not attractive only , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . here we have knowledg mixed with ignorance , faith with doubting , peace with trouble , yea , trouble of conscience . or in case we have peace of conscience , alas , how often is it interrupted with anguish of spirit ? now rejoyce we with joy unspeakable and glorious , 1 pet. 1. 8. but alas , anon it falls out that we need to pray with david , restore unto us the joy of thy salvation , psal. 51. 12. but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , dan. 2. 44. there shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our minds . now abideth faith , hope , and charity , these three now abide : but in heaven , vision succeeds in the place of faith : attainment in the place of hope , and perfect fruition and delectation in the room of charity . there promises shall end in performances , faith in sight and clear vision , hope in fruition and possession : yea , time it self shall be swallowed up in eternity : these are the souls dowries in heaven , where god shall be all in all to us ! now he is but as it were something single ; as righteousness in abraham , temperance in joseph , strength in sampson , meekness in moses , wisdom in solomon , patience in job ( for it is rare to find all these graces compleatly to meet in any one subject ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! god shall be all in all , even the fulness of him that filleth all in all things , as the apostle speaks , eph. 1. 23. the only knowledge of god , shall fill up our understandings ; and the alone love of god , shall possess our affections . god shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquillity , as bernard expresseth it . that is a blessed state perpetual and unchangeable . there is eternal security , and secure eternity , as bernard speaks : or as austin hath it , there is blessed eternity , and everlasting blessedness . let the end of our life then be , to come to a life whereof there is no end ; unto which the lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . but otherwise , look we not for eternal happiness , but for everlasting misery : for it is an everlasting rule , no grace , no holiness here ; no glory , no happiness hereafter . to sum up all in a word ; there is no joy here comparable to that in heaven : all our mirth here to that is but pensiveness : all our pleasure here to that , but heaviness : all our sweetness here to that is but bitterness . even solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the sun in the firmament . absaloms beauty , to that , is but deformity . sampsons strength , to that , is but infirmity . methuselahs age , to theirs , is but minority and mortality . asahels speed , and swiftness , but a snails pace to their celerity . yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? 1 cor 2. 9. yea , paradise , or the garden of eden , was but a wilderness , compared with this paradise . and indeed , if the gates of the city be of pearl , and the streets of gold ; what then are the inner rooms , the dining and lodging chambers ? the presence chamber of the great monarch of heaven and earth ? what then may we think of the maker and builder thereof ? in fine ( that i might darkly shadow it out , sith the lively representation thereof is meerly impossible ) this life everlasting is the perfection of all good things . for fulness is the perfection of measure ; and everlastingness the perfection of time ; and infiniteness the perfection of number ; and immutability the perfection of state ; and immensity the perfection of place , and immortality the perfection of life , and god the perfection of all , who shall be all in all to us , meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . and what shall i say more ? but as the psalmist saith , glorious things are spoken of thee , thou city of god , psalm 87. 3. see rev. 4. 2 , 3. and 21. 10. to the end . sect. 5. the glory of heaven , cannot be comprehended here ; only god hath vouchsafed to give us some small glimpses in the scripture , whereby we may frame a conjecture , considerable enough to make us sell all we have to purchase that pearl of ●rice . it hath pleased god , out of his fatherly condescension , to ●oop to our capacity , in representing heavenly things under ●arthly types : shadowing out the joys thereof , by whatsoever is precious and desirable in this life ; as cities , kingdoms , crowns , pearls , jewels , marriages , feasts , &c. which supereminent and superabundant felicity , st. paul , that had been an only witness , when he had been caught up in the third heaven , not able to describe , much less to amplifie , sums up all in these words ; a sure , most excellent , exceeding and eternal weight of transcendent glory , 2 cor. 4. 17. and 12. 2. but alas , such is mans pravity , that he is as far from comprehending it , as his arms are from compassing it , 1 cor. 2. 9. heaven shall receive us , we cannot conceive heaven . do you ask what heaven is ? faith one : when i meet you there i will tell you ; for could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thither , 2 cor. 12. 2 , 4. yea , who can utter the sweetness of that peace of conscience , and spiritual rejoycing in god , which himself hath tasted ? if then the beginning and first fruits of it be so sweet , what shall the fulness of that beatifical vision of god be ? if the earnest penny be so precious and promising here ; what shall the principal , and full crop and harvest of happiness in heaven be ? so that a man may as well with a coal paint out the sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the sea conceive the fulness of those joys , and sweetness of those pleasures , which the saints shall enjoy at gods right hand for evermore , psal. 16. 11. in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . for quality , they are pleasures ; for quantity , fulness ; for dignity , at gods right hand ; for eternity , for evermore . and millions of years multiplyed by millions , make not up one minute to this eternity , 2 cor. 4. 18. john 10. 28. the eye sees much , the ear hears more , the heart conceives most ; yet all short of apprehension , much more of comprehension of those pleasures . therefore it is said , enter thou into thy masters joy ; for it is too great to enter into thee , mat. 25. 23. neither will i any further exercise my self in things too high for me , psal. 131. 1. for as st. paul tells us , the heart of man is not able to conceive those joyes ; which being so , how should i be able to express them in words ? and yet though we cannot comprehend this glory , this far most excellent , exceeding , and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of god and our redeemer , in crying out , o the depth , &c. o the sweetness of his love , how unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone ) and his ways past finding out , rom. 11. 33. chap. xxi . sect. 1. but for the better confirming of this so important a truth , in these atheistical times , see some reasons to confirm it . as , first , if the sun , which is but a creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the creator himself ? or that light from whence it receives its light ? if the frame of the heavens and globe of the earth be so glorious , which is but the lower house , or rather the foot-stool of the almighty , as the holy ghost phraseth it , isa. 66. 1. mat. 5. 35. acts 7. 49. how glorious and wonderful is the maker thereof , and the city where he keeps his court ? or if sinners , even the worst of wicked men , and gods enemies , have here in this earthly pilgrimage , such variety of enjoyments to please their very senses , as who can express the pleasurable variety of objects for the sight ; of meats and drinks to satisfie and delight the taste , of voyces and melodious sounds , to recreate the hearing ; of scents and perfumes , provided to accommodate our very smellings , of recreations and sports , to bewitch the whole man : and the like of honour and profit , which are idols that carnal men do mightily dote upon , and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified saints , and gods dearest darlings in heaven ? again , secondly , if natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledge ; for even mundane knowledge hath such a shew of excellency in it , that it is highly affected both by the good and bad ; as , o the pleasure that rational men take therein ! it being so fair a virgin that every clear eye is in love with her ; so rich a pearl , that none but swine do despise it : yea , among all the trees in the garden , none so takes with rational men as the tree of knowledge ( as satan well knew , when he set upon our first parents ) insomuch that plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . and others affirm , that there is no less difference between the learned and the ignorant , than there is between the living and the dead , or between men and beasts . and yet the pleasure which natural and moral men take in secular and mundane knowledge and learning , is nothing comparable to that pleasure , that an experimental christian finds in the divine and supernatural knowledge of gods word : which makes david and solomon prefer it before the hony and the hony-comb for sweetness : and to value it above thousands of gold and silver ; yea , before pearls and all precious stones for worth . how sweet then shall our knowledge in heaven be ? for here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see god and christ in the face , 1 cor. 13. 12. thirdly , if meer naturians have been so taken with the love of vertue , that they thought if a vertuous soul could but be seen with temporal eyes , it would ravish all men with love and admiration thereof ; yea , if the very worst of men , drunkards , blasphemers , and the like ; though they most spightfully scoff at , and back-bite the people of god ; yet when they know a man sincere , upright , and honest , cannot choose but love , commend , and honour him in their hearts ; as it fared with herod touching john , and king agrippa touching paul . sect. 2. or rather if gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the holy ghost ; which is but glorification begun : what will they be , when they shall enjoy the perfection of glory in heaven ? as see but some instances of their present enjoyments here below . first , if we were never to receive any reward for those small labours of love , and duties we do to the glory of god , and profit of others , we might think our selves sufficiently recompensed in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life ; that we can do and suffer something for the love of christ , who hath done and suffered so much to save us ; that by our works the majesty of god is magnified , to whom all homage is due , and all service too little . for godliness in every sickness is a physician , in every contention an advocate , in every doubt a schoolman , in all heaviness a preacher , and a comforter unto whatsoever estate it comes , making the whole life as it were a perpetual hallelujah . yea , god so sheds his love abroad in our hearts by the holy ghost , that we are in heaven before we come thither . insomuch , that as the fire flieth to his sphere , the stone hastens to the center , the river to the sea , as to their end and rest , and are violently detained in all other places ; so are the hearts of gods people , without their maker and redeemer , their last end and eternal rest and quietness , never at rest : like the needle touched with the loadstone , which ever stands quivering and trembling until it enjoys the full and direct aspect of the northern pole . but more particularly : how doth the assurance of the pardon of sin alone , clear and calm all storms of the mind , making any condition comfortable , and the worst and greatest misery to be no misery ? to be delivered of a child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . but to this we may add the joy of the holy ghost , and the peace of conscience , otherwise called the peace of god which passeth all understanding . these are priviledges that make paul happier in his chain of iron , than agrippa in his chain of gold : and peter more merry under stripes , than caiaphas upon the judgment-seat ; and stephen the like under that shower of stones . pleasures are ours , if we be christs : whence those expressions of the holy ghost , the lord hath done great things for us , wherefore we rejoyce . be glad in the lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . let all that put their trust in thee rejoyce , let them even shout for joy . rejoyce evermore ; and again i say , rejoyce . rejoyce with joy unspeakable , and full of glory . our rejoycing is this , the testimony of our conscience . your heart shall rejoyce , and your joy shall no man take from you , &c. so that it is a shame for the faithful , not to be joyful ; and they sin if they rejoyce not , whatsoever their condition be . the eunuch no sooner felt the pardon of sin , upon his being baptized into the faith of christ , but he went on his way rejoycing , acts 8. 39. he then found more solid joy , than ever he had done in his riches , honours , and great places under candace , queen of the aethiopians . at the same time when the disciples were persecuted , they are said to be filled with joy , and with the holy ghost , acts 13. 52. and as their afflictions do abound , so their consolations do abound also , 2 cor. 1. 5. for these are comforts that will support and refresh a child of god in the very midst of the flames , as the martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them manifested to all that saw them suffer . sect. 3. where observe , before we go any further , what sots they are , that cry out , it is in vain to serve god , and unprofitable to keep his commandments , as it is in malachy 3. 14. for had these fools but tasted the sweet comforts that are in the very works of piety , and that heaven upon earth , the feast of a good conscience , and joy of the inward man , they could not so speak . yea , then would they say , there is no life to the life of a christian . for as the priests of mercury , when they are their figs and hony , cryed out , oh how sweet is truth ! so if the worst of a believers life in this world be so sweet , how sweet shall his life be in that heavenly jerusalem and holy city , where god himself dwelleth , and where we shall reign with christ our bridegroom , and be the lambs wife ? which city is of pure gold , like unto clear glass ; the walls of jasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being jasper , the second saphir , the third a calcedony , the fourth an emerald , the fifth a sardonyx , the sixth a sardius , the seventh a chrysolite , the eighth a beryl , the ninth a topaz , the tenth a chrysoprasus , the eleventh a jacynth , the twelfth an amethyst : having twelve gates of twelve pearls , the streets thereof of pure gold , as it were transparent glass : in the midst of which city , is a pure river of the water of life , clear as chrystal , and of either side the tree of life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the nations : where is the throne of god and of the lamb ; whom we his servants shall for ever serve , and see his face , and have his name written in our foreheads . and there shall be no night , neither is there need of the sun , neither of the moon to shine in it : for the glory of god doth lighten it , and the lamb is the light thereof . into which nothing that defileth shall enter ; but they alone which are written in the lambs book of life ; as is exprest , rev. 21. and 22. chap. the holy ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . only here we have a taste , or earnest-penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures , reserved for the citizens of that heavenly jerusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . god letting out as it were , a certain kind of manna , which in some sort refresheth his thirsty people , in this wilderness , as with most sweet hony , or water distilled from out of the rock . as what else are those jubilees of the heart ; those secret and inward joys which proceed from a good conscience , grounded upon a confident hope of future salvation ? as what else do these great clusters of grapes signifie , but the fertility of the future land of promise . sect. 4. true it is , none can know the spiritual joy and comfort of a christian , but he that lives the life of a christian , john 7. 17. as none could learn the virgins song , but them that sang it , rev. 14. 3. no man can know the peace of a good conscience , but he that keeps a good conscience . no man knows the hid manna , and white stone , with a new name written in it , but they that receive the same , rev. 2. 17. the world can see a christians outside , but the raptures of his soul , the ravishing delights of the inward man , and joy of the spirit for the remission of his sins , and the infusion of grace , with such like spiritual priviledges more glorious than the states of kingdoms ; are as a covered mess to men of the world . but i may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ; to him that hath the love of god shed abroad in his heart by the holy ghost ; in whose soul the light of grace shines , whether his whole life be not a perpetual hallelujah , in comparison of his natural condition ? whether he finds not his joy to be like to the joy of harvest ? or as men rejoyce when they divide a spoil ? isa. 9. 3. whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth , psalm 4. 7. and 53. 17. yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping , the heart is light and chearful . the face may be pale , yet the heart may be calm and quiet . so st. paul , as sorrowing , yet always rejoycing , 2 cor. 6. 10. our cheeks may run down with tears , and yet our mouth sing forth praises . and so on the contrary , where ( o god ) there wants thy grace , mirth is only in the face , 2 cor. 5. 12. well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest , but to hear of an inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly merry within . light is sown to the righteous , and joy for the upright , psal. 97. 11. my servant , saith god , shall sing and rejoyce : but they shall weep , &c. isai. 65. 14. indeed we are not merry enough , because we are not christians enough , because sin is a cooler of our joy , as water is of fire . and like the worm of jonah his gourd , bites the very root of our joy , and makes it wither : yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of gods countenance , as it did david , psalm 51. 12. and 4. 6. so that the fault is either ; first , in the too much sensuality of a christian , that will not forego the pleasures of sin , or the more muddy joyes and pleasures of this world , which are poysons to the soul , and drown our joyes , as bees are drowned in honey , but live in vinegar . men would have spiritual joy , but withal they would not part with their carnal joy : yet this is an infallible conclusion , there is no enjoying a worldly paradise here , and another hereafter . or secondly , the fault is in the taste , not in the meat ; in the folly of the judgment , not in the pearl , when a grain of corn is preferred before it . to taste spiritual joyes , a man must be spiritual ; for the spirit relisheth the things of the spirit ; and like loveth his like . between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fleshly meat , and a carnal stomack . therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . or , thirdly , herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : they will not pare the fruit , to eat the pulp ? nor till the ground , to reap the harvest . they fly the wars , and thereby lose the glory of the victory ▪ they will not dig the craggy mountain to find the mine of gold : nor prune the vine , therefore enjoy not the fruit . they fly mortification , and therefore attain not the sweet spiritual consolation , which ever attends the same . and so much for the reasons . the use may be manifold . chap. xxii . sect. 1. first , is it so , that the torments of hell are so exquisite ? even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gout , strangury , flames of fire and brimstone ? yea , are all these , and all other pains that can be named put together , but shadows and flea-bitings to it ? and are they to be endured everlastingly ? and are all fornicators , idolaters , thieves , covetous , drunkards , swearers , raylers , fearful and unbelieving persons , murtherers , sorcerers , lyars , and all unrighteous persons to have their part and portion in that lake ? and withal lose their part and portion in the kingdom of heaven , as the word of god expresly tells us ? rev. 21. 7 , 8. and 22. 14 , 15. how is it that we are not more affected therewith ? the only reason is , most men are so far from believing the word of god in this point , that they do not believe there is a god . the fool , says david , hath said in his heart there is no god , psalm 53. 1. they , meaning the wicked , think always there is no god , psalm 10. 4. to 14. and the reason follows , his ways always prosper , psalm 73. 3. to 21. and hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , let us eat and drink , for to morrow we shall die , as the holy ghost hath acquainted us with their inmost thoughts , 1 cor. 15. 32. whereas if men did believe either heaven or hell , they could never so carelesly hazard the losing of the one , or the procuring of the other . as , oh the madness of these men ! that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle , and yet for trifles will plunge themselves body and soul into those endless and infinitely scorching flames of hell-fire . if a king but threatens a malefactor to the dungeon , to the rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : but let god threaten the unsufferable torments of burning tophet , we stand unmoved , undaunted . and what makes the difference ? the one we believe as present , the other is , as they think , uncertain and long before it comes , if ever it do come . otherwise it could not be , since the soul of all sufferings are the sufferings of the soul ; since as painted fire is to material , such is material to hell-fire . men may say , they believe there is an hell , and a heaven , but surely they would never speak as they speak , think as they think , do as they do , if they thought that their thoughts , words , and actions should ever come to judgment . if men believed that heaven were so sweet , and hell so intolerable as the word makes them , they would be more obedient upon earth . the voluptuous and covetous would not say , take you heaven , let us have mony , pleasure , &c. sect. 2. true , there are none so confirmed in atheism , but some great danger will make them fly to the aid of a divine power , as plato speaks , extremity of distress , will send the prophanest to god : as the drowning man stretcheth out his hand to that bough , which he comtemned whiles he stood safe on shore . even sardanapalus , for all his bold denying of a god , at every hearing of a thunder , was wont to hide his head in a hole . yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an arrest of treason . at least on their death-beds , had they as many provinces as ahashuerosh had , they would give an hundred six and twenty of them , to be sure there were no hell , though all their life they supposed it but a fable . and this makes them fearful to die , and to die fearfully . yea , how oft do those russians that deny god at the tap-house , preach him at the gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ? and certainly , if they did not at one time or other believe a god , a day of judgment , a heaven and an hell , they should be in a worse condition than felix or belshazzar ; yea , than the devils themselves ; for they believe them , yea , quake and tremble to think of them , as being still in a fearful expectation of further degrees of actual torments , matth. 8. 29. however , admit their lethargized consciences be not awakened , until they come into hell , as god not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it , yet in hell they shall know , there is a righteous judge that will reward every man according to his deeds ; and confess that what they once vainly imagined was but imagined . there may be atheists on earth , there are none in hell . shall make them wise , whom sin hath made and left foolish . a pope of rome being upon his death-bed , said to those about him , now come three things to tryal , which all my life i made doubt of ; whether there be a god , a devil , and whether the soul be immortal . 't was not long ere he was fully resolved with a vengeance : and so shall you , o ye fools , when that hour comes , though you flatter your selves for the present . when you feel it , you will confess it ; and when it is too late , you will like a fool say , alas i had not thought . for this is the difference between a fool and a wise man , a wise man , ( saith solomon ) foreseeth the evil ( the evil of hell , says bernard ) and preventeth it ; but fools go on and are punished , prov. 22. 3. acknowledge thy self a fool then , or bethink thy self now , and do thereafter , without delaying one minute : for there is no redemption from hell , if once thou comest there . and there thou mayest be ( for ought thou knowest ) this very day ; yea , before thou canst swallow thy spittle : thy pulse may leave beating , before thou canst fetch thy breath . sect. 3. but to speak this to the sensualists , is labour in vain : for their consciences are so blinded , that they ( as they think ) do believe an heaven and an hell , yea , in god , and in christ , as well as the precisest , joh. 4. 38 , 39 , 46 , 47. for it is hard for men to believe their own unbelief in this case . they that are most dangerously sick , are least sensible of their being sick . a very likely matter thou believest in christ , and hopest to be saved by him , when thou wilt neither imitate his actions , nor follow his precepts . how does this hang together ? let me ask thee a question or two , that may convince thee of thy unbelief : if a physician should say to his patient , here stands a cordial , which if you take , will cure you ; but touch not this other vial , for that is deadly poyson ; and he wittingly refuseth the cordial to take the poyson , will not every one conclude , that either he believed not his physician , or preferred death before life . if lots sons in law had believed their father , when he told them the city should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . if the old world had believed that god would indeed , and in good earnest , bring such a flood upon them as he threatned , they would have entred the ark , and not have scoft at noah for building it . so if you did firmly believe what god in the scriptures speaks of hell , you would need no entreaties to avoid the same . sect. 4. but alas , men of thy condition are so far from believing what god threatens in his word against their sins , that they bless themselves in their hearts , saying , we shall have peace although we walk according to the stubbornness of our own will ; so adding drunkenness to thirst , deut. 29. 19. yea , they prefer their condition before others , who are so abstemious , and make conscience of their ways , thinking that they delude themselves with needless fears and scruples , 2 kings 18. 22 , 30 , 33 , 35. alas , if they did in good earnest believe , that there is either god or devil , heaven or hell , or that they have immortal souls , which shall everlastingly live in bliss or woe , and receive according to what they have done in their bodies , whether it be good or evil , 2 cor. 5. 10. they could not but live thereafter , and make it their principal care how to be saved . but alas , they believe that they see and feel , and know they believe the laws of the land , and know that there are stocks and bridewels , and goals , and dungeons , and racks , and gibbets , for malefactors ; and this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : for if they did , they would as well , yea much more fear him that hath power to cast both body and soul into hell , as they do the temporal magistrate , that hath only power to kill the body ; they would think it a very hard bargain , to win the whole world , and lose heaven , and their own souls , luke 9. 25. men fear a gaol , more than they fear hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of gods wrath ; and tremble more at the thought of a sergeant or bayliff , than of satan and everlasting perdition : else they would not be hired with all the worlds wealth , multiplyed as many times as there be sands on the seashoar , to hazard , in the least , the loss of those everlasting joys before spoken of , or to purchase and plunge themselves into those easless and everlasting flames of fire and brimstone in hell , there to fry body and soul , where shall be an innumerable company of devils and damned spirits to affright and torment them , but not one to comfort or pity them . confident i am , thou wouldst not endure hereto hold thy hand in a fiery crucible the space of a day , or an hour , for all the worlds wealth and splendour : how then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand time more for millions of millions of ages ? look rev. 20. 10. and bethink thy self , how thou wilt brook to be cast into a doleful disconsolate dungeon , to lie in utter darkness in eternal chains of darkness , in a little ease , at no ease for ever and ever . canst thou endure to dwell with the devouring fire , with the everlasting burning . sect. 5. wherefore let me , my brethren , beseech you not to be such atheists and fools as to fall into hell before you will fear it , when by fearing it , you may avoid it , and by neglecting it , you cannot but fall into it . what though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the draw-bridge will be taken up , and when it will vex every vein of your hearts , that you had no more care of your souls . yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy : but how long god will yet wait thy leisure , or how soon he will , in his so long provoked justice , pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . oh that men would believe the god of truth ( that cannot lye ) touching spiritual and eternal things , but as they do these temporary and transitory ? oh that thou who art the sacred monarch of this mighty frame , wouldst give them hearts to believe at least thus much , that things themselves are in the invisible world , in the world visible , but their shadows only ! and that whatsoever wicked men enjoy here , it is but as in a dream ; their plenty is but like a drop of pleasure , before a river of sorrow and displeasure : and whatsoever the godly feel , but as a drop of misery before a river of mercy and glory . that though thou , the great and just judge of all the world , comest slowly to judgment , yet thou wilt come surely . as the clock comes slowly and by minutes to the stroak , yet it strikes at last . that those are only true riches , which being once had , can never be lost . that heaven is a treasure worthy our hearts , a purchase worthy our lives : that when all is done , how to be saved is the best plot . that there is no mention of one in the whole bible that ever sinned without repentance , but he was punished without mercy . for then there would not be a fornicator , or prophane person , as esau , who for a portion of meat sold his inheritance , heb. 12. 16. then they would not be of the number of those , that so doted upon purchases , and farms , and oxen , that they made light of going to the lords supper , luke 14. 18 , 19 , 20. nor of the gadarens mind , who preferred their hogs before christ . then would they know it better to want all things , than that one needful thing ; whereas now they desire all other things , and neglect that one thing which is so needful . they would hold it far better , and in good sadness to be saved with a few , as noah was in the ark than in good fellowship , with the multitude , to be drowned in sin , and damned for company . nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . chap. xxiii . sect. 2. secondly , are the joys of heaven so unspeakable and glorious ? how then should we admire the love and bounty of god , and bless his name , who for the performance of so small a work , hath proposed so great a reward ? and for the obtaining of such an happy state , hath imposed such an easie task . yea more , is heaven so unspeakably sweet and delectable , is hell so unutterably doleful ? then let nothing be thought too much that we can either do or suffer for christ , who hath freed us from the one , and purchased for us the other . though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in hell , or those joys we are reserved to in heaven . and indeed , that we are now out of hell , there to fry in flames of fire and brimstone , never to be freed ; that we have the free offer of grace here , and everlasting glory hereafter in heaven , we are only beholding to him . we are all by nature , as traytors , condemned to suffer eternal torments in hell-fire , being only reprieved for a time : but from this extremity , and eternity of torment , jesus hath freed and delivered us . o think then ! yea , be ever thinking of it , how rich the mercy of our redeemer was in freeing us ; and that by laying down his own life to redeem us . yea , how can we be thankful enough for so great a blessing ? it was a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and angels in heaven . which being so , let us study to be as thankful as we can . hath christ done so much for us , and shall we deny him any thing he requireth of us ? nor can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable and thankful demeanour . if a friend had given us but a thousandth part of what god and christ hath , we should heartily love him all our lives , and think no thanks sufficient : what price then should we set upon jesus christ , who is the life of our lives , and the soul of our souls ? do we then for christs sake , what we would do for a friends sake . yea , let us abhor our selves for our former unthankfulness , and our wonderful provoking of him . hearken we unto christs voice , in all that he saith unto us , without being swayed one way or another , as the most are ? let us whom christ hath redeemed , express our thankfulness , by obeying all that he saith unto us , whatever it costs us , since nothing can be too much to endure for those pleasures which shall endure for ever . as , who would not obtain heaven at any rate , at any cost or trouble whatsoever ? in heaven is a crown laid up for all such as suffer for righteousness , even a crown without cares , without rivals , without envy , without end ; and is not this reward enough for all that men or devils can do against us ? who would not serve a short apprenticeship in gods service here , to be made for ever free in glory ? yea , who would not be a philpot for a month , or a lazarus for a day , or a stephen for an hour , that he might be in abrahams bosome for ever ? nothing can be too much to endure , for those pleasures that endure for ever . yea , what pain can we think too much to suffer ? what little enough to do , to obtain eternity ? for this incorruptible crown of glory in heaven ? 1 pet. 5. 4. where we shall have all tears wiped from our eyes ; where we shall cease to sorrow , cease to suffer , cease to sin , where god shall turn all the water of our afflictions , into the pure wine of endless and unexpressible comfort . you shall sometimes see an hired servant , venture his life for his new master , that will scarce pay him his wages at the years end ; and can we suffer too much for our lord and master , who giveth every one that serveth him , not fields and vineyards , as saul pretended , 1 sam. 22. 7. &c. nor towns and cities , as cicero is pleased to boast of caesar , but even an hundred-fold more than we part withal here in this life , and eternal mansions in heaven hereafter , john 14. 2. st. paul saith , our light affliction , which is but for a moment , causeth us a far more excellent and eternal weight of glory , 2 cor. 4. 17 , 18. where note the incomparable and infinite difference , between the work and the wages ; light affliction , receiving a weight of glory ; and momentany affliction eternal glory . suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . their pleasure is short , their pain everlasting ; our pain is short , our joy eternal . blessed is the man that endureth temptation , for when he is tryed , he shall receive the crown of life , james 1. 12. folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity ( which passeth away in the very act , at the taste of a pleasant drink dieth so soon as it is down ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? fourthly , is it so ? that god hath set before us life and death , heaven and hell , as a reward of good and evil ; leaving us as it were to our choice , whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? not making our greatest business , our least and last care . i know well , thou hadst rather when thou diest , go to reign with christ in his kingdom for evermore , than be confined to a perpetual prison or furnace of fire and brimstone , there to be tormented with the devil and his angels : if so , provoke not the lord , who is great and terrible , of most glorious majesty , and of infinite purity : and who hath equally promised salvation unto those which keep his commandments , and threatned eternal death and dest●uction to those who break them . for as he is to all repentant sinners a most merciful god , exod. 34. 6. so to all wilful and impenitent sinners , he is a consuming fire , and a jeaious god , heb. 12. 29. deut. 4. 24. there was a king , who having no issue to succeed him , espied one day a well favoured and towardly youth , he took him to the court , and committed him to tutors to instruct him , providing by his will , that if he proved sit for government , he should be crowned king ; if not , he should be kept in chains , and he made a galley slave . the youth was misled , and neglected both his tutors good counsel , and his book , so as his master corrected him , and said , o that thou knewest what honour is prepared for thee ! and what thou art like to lose by this thy idle and loose carriage ! well , thou wilt afterwards , when 't is too late , sorely rue this . and when he grew to years , the king died , whose council and executors perceiving him to be utterly unfit for state government , called him before them , and declared the kings will and pleasure , which was accordingly performed ; for they caused him to be fettered , and committed to the galleys , there to toil , and tug at the oar perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might , if he would , have been a king ; now he was over-ruled by turks , who might have ruled over christians . the thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . now this hereafter will be the case of all careless persons , save that this comes as short of that , as earth comes short of heaven , and temporary misery of eternal . wherefore if thou wouldst have this this to become thy very case , go on in thy wilful and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : for there is no redemption from hell , if once thou comest there : and there thou mayst be ( for ought thou knowest ) this very day , yea before thou canst swallow thy spittle , if thou diest this day in thy natural condition . many men take liberty to sin , and continue in a trade of sin , because god is merciful : but they will one day find that he is just as well as merciful . there is mercy with god ( saith the psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. psalm 130. 4. yea , know this , and write it in the table book of thy memory , and upon the table of thy heart . that if gods bountifulness and long suffering towards thee ; does not lead thee to repentance , it will double thy doom , and encrease the pile of thy torments . and that every day which does not abate of thy reckoning , will encrease it : and that thou by thy hardness and impenitency , shalt but treasure up unto thy self wrath against the day of wrath , and the declaration of the just judgment of god , rom. 2. 4 , 5 , 6. now this judge hath told us , that we must give an account for every idle word we speak , mat. 12. 36. much more then for our wicked actions ; therefore beware what thou dost against him . men may dream of too much strictness in holy courses , but they do not consider the power , the purity , and strictness of the judge . he who brings even idle words to judgment , and forgets not a thought of disobedience , how will he spare our gross negligence and presumption ? how our formality and irreverence in his service , much more our flagitious wickedness , heb. 12. 29. sect. 3. wherefore , as you ever expect or hope for heaven and salvation , as you would escape the tormenting flames of hell-fire , cease to do evil , learn to do well . for sanctification is the way to glorification , holiness to eternal happiness . if we would have god to glorifie our bodies in heaven , we also must glorifie god in our bodies here on earth . and now for conclusion : are the joys of heaven so unspeakable and glorious ? the torments of hell so woful and dolorous ? then it behoves all parents and governours of families , to see to their childrens and servants souls , and that they miscarry not through their neglect . as tell me , will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servants rise up in judgment against you , and to bring in evidence at the great tribunal of christ ? saying , lord , my father never minded me , my master never regarded me ; i might sin , he never reproved me ; i might go to hell , it was all one to him . will not this be sad ? secondly , if it be so , let children and servants consider , that 't is better to have lust restrained , than satisfied : 't is better to be held in , and restrained from sin , than to have a wicked liberty . be not angry with those who will not see you damn your souls , and let you alone : they are your best friends . fear the strokes of gods anger , be they spiritual or eternal , more than the strokes of men . what 's a fetter to a dungeon ? a gallows to hell-fire ? give not way to imaginary , speculative , heart-sins : murther in the heart , uncleanness in the eye , and thoughts given way to , will come to actual murther , and bodily uncleanness at last . keep satan at a distance ; if he get but in , he will be too hard for you . and let so much serve to have been s●oken of heaven and hell . upon the one i have stood the longer , that so i might , if god so please , be a means to save some with fear , plucking them out of the fire of gods wrath , under which , without repentance , they must lye everlastingly . and for the other , i have , like the searchers of canaan , brought you a cluster of grapes , to give the reader a taste thereby , of the plentiful vintage we may expect , and look for in the heavenly canaan . now if any would truly know themselves , and how it ●ill fare with them in the end , let them read the whole book , out of which this is taken , viz. the whole duty of a christian . which book is licensed by john dewname and thomas gataker . finis . london , printed at the charge of christs-hospital , according to the will of the donor , 1677. notes, typically marginal, from the original text notes for div a67772e-30 vengeance the tryall of true wisdom, with how to become wise indeed, or, a choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / by r. younge ... ; add this as an appendix, or third part, to the hearts index, and, a short and sure way, to grace and salvation. younge, richard. this text is an enriched version of the tcp digital transcription a67781 of text r39197 in the english short title catalog (wing y194). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 124 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67781 wing y194 estc r39197 18266274 ocm 18266274 107266 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. a67781) transcribed from: (early english books online ; image set 107266) images scanned from microfilm: (early english books, 1641-1700 ; 1138:29) the tryall of true wisdom, with how to become wise indeed, or, a choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / by r. younge ... ; add this as an appendix, or third part, to the hearts index, and, a short and sure way, to grace and salvation. younge, richard. younge, richard. hearts-index, or, self-knowledg. younge, richard. short and sure way to grace and salvation. 35 p. j. crump and h. cripps, [london : 1658] caption title. errata: p. 35. imprint suggested by wing and nuc pre-1956 imprints. imperfect: faded, with print show-through. reproduction of original in the union theological seminary library eng grace (theology) salvation -biblical teaching. calvinism -england. a67781 r39197 (wing y194). civilwar no the tryall of true wisdom; with how to become wise indeed. or, a choice and cheap gift for a friend; both to please and pleasure him: be he younge, richard 1658 21132 25 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 jonathan blaney sampled and proofread 2005-10 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the tryall of true wisdom ; with how to become wise indeed . or , a choice and cheap gift for a friend ; both to please and pleasure him : be he inferior or superior , sinful or faithful , ignorant or intelligent . by r. younge of roxwel in essex , floreligus . add this as an apendix , or third part , to the hearts index . and , a short and sure way , to grace and salvation . section 41. lucian tells of an egyptian king , who had apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the king had got : and such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . but a subtile fellow that was once admitted to see them , brought and threw amongst them , a handful of nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer apes . these ensuing notions ( which i have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as aesops cock ; that preferred a barley corn , before a pearl : or plinies moal , that would dig under ground with great dexterity : but was blind , it brought into the sun . or diaphontus , that refused his mothers blessing , to hear a song : or the israelites , who preferred garlick and onions , before quails and manna . men no more differ from beasts , plants , stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . whence the very heathen poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil angels , that only sin , and cause others to sin ; a fift to good angels , that are still in motion , alwayes serving god and doing good , yet ever rest . again , experience teaches , that mens judgements and censures are as various , as their pallats : for what one admires , another slights ; as is evident by our saviours auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a fixt blasphemed when they heard him . and how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . when mens conditions , and constitutions vary as much ; as their faces . as the holy ghost intimates , in comparing several men , to almost every several creature in the universe . nor is the epicure more like a swine , the lustful person a goat , the fraudulent man a fox , the backbiter a barking dog , the slanderer an asp , the oppressor a vvolf , the persecutor a tyger , the church-robber a wild bore , the seducer a serpent , yea a devil , the traytor a viper , &c. 2 tim. 4 17. luk. 13. 32. phil. 3. 2. psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. matth. 23. 33. dan. 7. 4 , 5 , 6 , &c. zeph. 3. 3 , 4 , &c. cant. 2. 15 , 17 , &c. then every of them is unlike another . amidst such a world of variety , i have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . and this discovery alone ( as i deem ) will be richly worth my pains , and each mans serious observation . sect. 42. now all sorts of men , may be comprised , under one of these three heads : the sensual . rational . spiritual . for if you observe it , some men like the moon at full , have all their light towards earth , none towards heaven : others like the moon at vvaine , or change , have all their light to heaven wards , none to the earth : a third sort like to the moon in eclipse , as having no light in it self , neither towards earth , nor towards heaven . touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . of which particularly . first , there is no less difference , between the rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as menander speaks . or between the living and the dead , as another hath it . and yet the rational , do not so far excel the sensual , as the spiritual excel the rational . sensual men are so be-nighted , and puzled with blindnes , that they know no other way than the flesh leads them . it is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . the minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . yea , in matters experimental , they are of as deep a judgement as was callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . or that germain clow● , who under-took to be very ready in the ten commandments : but being demanded by the minister which was the first ? made answer , thou shall not eate . or that simple fellow , who thought pontius pilate must needs be a saint , because his name was put into the creed . they are like the ostrich , job 9. 17. whom god hath deprived of wisdom , and to whom he hath given no part of understanding . which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . as they have no reason , so they will hear none . nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his t●acher . yea , such as refuse admonition , are by wise solomon branded , for the most incorigible fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . they neither consider what reason speaketh , or religion commandeth ; but what the will and appetite affecteth . for will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . appetite being their lord , reason their servant , and religion their slave . whereas religion should govern their judgement , judgment and reason their wills and affections ; as adam should have done eve . they that are after the flesh , do minde the things of the flesh : the carnal minde is enmity against god , for it is not subject to the law of god , neither indeed can be , rom. 8. 5. to 9. and which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . so that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . wherefore when we see the folly , and misery of those that serve sin and satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . and so much of the first sort , namely , sensuallists . sect. 43. secondly , there is another degree of knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . for humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer : but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , matth. 16. 17. 1 cor. 2. 7. to 17. joh. 12. 46. for as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so christ is the light , and life of faith , joh. 1. 9. & 8. 12. act. 26. 18. eph. 5. 14. christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . we may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . and the beleever hath the addition of gods spirit , and faith above all other men . i am the light of the world , saith our saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , joh. 8. 12. and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than argos eyes . so that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , jer. 10. 14. 1 cor. 2. 14 , 15 , 16. eph. 5. 8. and as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , psal. 25. 14. prov. 3. 32. amos. 3. 7. now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , jam. 3. 17. and keepeth a man from every evil way , prov. 2. 12. the wicked have no part with the godly . whence all men in their natural condition are said to be blind and in darkness , matth. 4. 16. & 15. 14. eph. 4. 18 , 19. & 5. 8. whereas believers , are called children of light , and of the day , 1 thes. 5. 5. 1 pet. 2. 9. nor is this kind of knowledge , any way attainable , but by grace from above . no learning , experience , or pains in studdy and books , will bring them to it , ephe. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy ghost becomes their teacher , deut. 29. 2 , 3 , 4. psal. 111. 10. joh. ●● . 15. rom. 8. 14 , 15. nor is it saving knowledge that they seek after : for though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as moses who studied for wisdom ; and solomon who prayed for wisdom ; and the queen of sheba who travelled for wisdom ; and david who to get wisdom , made the word his counsellor , hated every false way , and was a man after gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , o the pleasure that rational men take in it ! prov. 2. 3 , 10 , 11. & 10. 14. phil. 3. 8. knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , prov. 2. 3. 10. 11. ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . and as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . it hath been a mark that every man hath shot at , ever since eve sought to be as wise as her maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , eccles. 7. 28. because they are mistaken in the thing . for as iacob in the dark mistook leah for rachael , so many a blind soul , takes that to be wisdom , which is not like eve , who thought it wisdom to eate the forbidden fruit , and absalom , who thought it wisdom to lye with his fathers concubines in the sight of all the people ; and the false steward , who thought it wisdom to deceive his master . and so of josephs brethren , of pharoah and his deep counsellors , of achitophel , of herod , of the pharisees in their project to destroy jesus ; and many the like . all these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . sect. 44. but take some instances , to prove that all sorts of naturians are fools , in comparrison of the godly . i 'le begin with those that rep●●e themselves , and are reputed by others , the wisest amongst men : and they are your profound humanists , and cunning polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching wisdom . first for profound hamanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . they know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all laws and customs , save the law of god , and customs of christianity ; they are strangers no where but in the court of their own consciences : yea , they build as hard , and erect as high as did the babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . they spend all their time in seeking after wisdom ; as alchimists spend all their estates , to find out the philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . for as the ragged poet told petronius , that poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man . as thus ( if i may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? to have as expert a tongue , and as quick a memory as portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? to have the force of demosthenes , the depth of thesius , the perswasive art of tully , &c. if withal he wants grace , and lives remissely ? with the astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? with the historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? with the law-maker , to set down many lawes in particular , and not to remember the common law of nature , or law general that all must die ? or lastly , with adam to know the nature of all the creatures : and with solomon to be able to dispute of every thing , even from the cedar to the hyssop or pellitory ; when in the mean time he lives like dives , dyes like naba●● and after all goes to his own place with iudas ? alas ! many a fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : it is not worth the ●●me of knowledge , that may be heard only and not seen , ioh. 13. 17 〈◊〉 . 4. 6. good discourse is but the froth of wisdom : the sweet and 〈◊〉 〈◊〉 of it , is in well framed actions : that is true knowledge , that makes the knower blessed . we only praise that mariner , that brings the 〈◊〉 safe to the haven . what sayes aristotle ? to be wise and happy are terms reciprocal . and socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : and being demanded , who was the wisest and happiest man ? he answered , he that offends least . he is the best scholar , that learns of christ obedience , humility , &c. he is the best arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . yea , all the arts in the world , are artless arts to this . sect. 45. the best knowledge is about the best things ; and the perfection of all knowledge , to know god , and our selves : knowledge and learning , saith aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . a little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . so one drop of wisdom , guided by the fear of god ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . and indeed faith , and holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . what saith aristotle ? no more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man . saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . he only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to god : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his redeemer . he that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . he that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of god : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . a competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . never any meer man ( since the first ) knew so much as solomon : many that have known less , have had more command of themselves . alas ! they are not alwayes the wisest , that know most : for none more wise and learned in the worlds account , than the scribes and pharisees : yet christ calls them four times blind , and twice fools in one chapter , matth. 23. and the like of balaam , 2 pet. 2. 16. who had such a prophetical knowledge , that scarce any of the prophets , had a cleerer revelation of the messiah to come . and the same may be affirmed of judas , and achitophel ; for many that know a great deal less , are far wiser . yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the rulers , scribes , and pharisees . it is very observable , what the high priest told the council , as they were set to condemne christ ; ye know nothing at all : he spake truer than he meant it ; for if we know not the lord iesus , our knowledge is either nothing , or nothing worth . rightly a man knows no more than he practiseth . it is said of christ , 2 cor. 5. 21. that he knew no sin ; because he did no sin ; in which sense , he knows no good , that doth no good . these things if ye know ( saith our saviour ) happy are ye , if ye do them , joh. 13. 17. and in deut. 4. 6. keep the commandements of god , and do them : for this is your wisdom , and understanding before god , and man . what is the notional sweetness of honey , to the experimental taste of it ? it is one thing to know what riches are , and another thing to be master of them : it is not the knowing , but the possessing of them that makes rich . many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least catechisme in their consciences ; full brains , empty hearts . yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . insomuch , that in the midst of our so much light , and means of grace , there be few i fear , that have the sound , and saving knowledge of jesus christ , and him crucified , which was the only care , and study of st. paul , 1 cor. 2. 2. sect. 46. and that i am not mistaken , the effect shews : for if men knew either god , or christ , they could not but love him ; and loveing him , they would keep his commandments , ioh. 14. 15. for hereby ( saith st. john ) it is manifest that we know him , if we keep his commandments , 1 joh. 2. 3. but he that sayeth , i know him , and yet keepeth not his commandments is a lyar , and there is no truth in him , ver. 4. what saith our saviour ? this is life eternal to know thee the only true god , and jesus christ whom thou hast sent , joh. 17. 3. but how shall a man know , whether he hath this knowledge ? answ. st. john tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul . the knowledge of god that saves us , is more than a bare apprehension of him ; it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. for he that hath the saving knowledge of god , or of christ , hath every other grace : there is a sweet correspondence between every one , where there is any one in truth : as in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 cor. 5. 17. if you will see it in particulars , read psa. 9. 10. jer. 9. 24. 1 joh. 4. 6. joh. 4. 10. 1 joh 4. 7 , 8. & 2. 3. joh 42. 5 , 6. 1 ioh. 4. 7. which scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : faith knows and believes , charity knows and loves , patience knows and suffers , temperance knows and abstains , humility knows and stoops , repentance knows and mourns , obedience knows and does , confidence knows and rejoyces , hope knows and expects , compassion knows and pities . yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . alas ! if men had the true knowledg of jesus christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the sun does no sooner shew his face , but the darkness vanisheth : or as caesar did no sooner look upon his enemies , but they were gone : egypt swarmed with locusts , till the west wind came , that left not one : he cannot delight in sin , nor dote upon this world , that knows christ savingly . vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . it is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : nor is it so much scientiae capitis , as conscientia cordis , that knows christ and ourselves ; whence solomon saith , give thine heart to wisdom , prov. 2. 10. and let wisdom enter into thine heart , prov. 4. 4. and when he would acquaint us how to become wise , he tells us , that the fear of the lord is the beginning of wisdom , prov. 1. 7. as if the first lesson to be wise , were to be holy . again , if it be asked , why the natural man perceiveth not the things of the spirit of god ? saint paul answers , he cannot know them , because they are spiritually discerned , 1 cor. 2. 14 and indeed if they are spiritually discerned , how should they descern them that have not the spirit ? for though the outward man receives the elements and rudiments of religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 〈◊〉 2. 11 , 12 , 13. & 12. 3. 8. matth. 16. 16 , 17. deut. 29 2 , 3 , 4 , psa. 111. 10. luke 24. 45. ioh. 15. 15. and this alone is enough to prove , that no wicked man is a wise man ; for if god alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : even as the husband man will not cast his seed but into ground that will return him a good harvest , psa. 25. 14. luke 24. 45. mark 4. 34. gen. 18. 17. 1 joh. 4. 7. sect. 47. but would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? or do they desire it to any such end ? no : but to some other end , as i shall in the next place acquaint you . some men desire not to know , some desire only to know ; or rather thus , few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : more particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as pharach used moses , but to remove the plagues . others again study the scriptures , and other good books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . with eve , they highly desire the tree of knowledg , but regard not the tree of life . as i would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase athiesm , and to make them the more able and cunning to argue against the truth and power of religion ? whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at gods glory , their neighbors good , or their own salvation ? whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of god , regard of men , or the discharge of their duty and calling ? again , whereas a godly man and a good christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( i mean in regard of grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; it is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . and for the most part these men if they may be thought great rabbies , deep and profound schollars ; this is the hight of their ambition , though neither the church be benefited , nor god glorified by it ; whereas they ought the contrary : for as the grace of god is the fountain from which our wisdom flows ; so the glory of god should be the ocean to which it should run : yea , that god may be honoured with , and by our wisdom , is the only end for which he gives us to be 〈◊〉 : and for default of this end , he not seldom croffeth the mean● , whereby while men strive to expel ignorance , they fall into 〈◊〉 ; as an e●●●●rick to cure one disease , causeth a worse . briefly , to conclude this 〈◊〉 , so many as are pust up with their knowledge , or do not part with their sins , th●w that they never sought it for gods glory , but for their own honour and glory . and certainly if we seek not gods glory in doing his work , he will give us no wages at the latter end . sect. 48. but for men to do no good with then gifts , is not all ; yea , it were well if that were the worst , for not a few of them resembl achitophel , and jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like herod , when you shall see turning over the bible , searching the scriptures , examining the prophets ; but to what end and purpose ? to know good , but to do evil : yea , the greatest evil under the sun , slay christ in the cradle : with many , their knowledge and learning is not for god and for gideon ; but for antichrist and for babylon ; and so of all other gifts ; how many are the worse for them ? as give saul a kingdom , and he will tyrannize ; give nabal plenty , and he will be drunk ; give judas an apostleship , and he will sell his master for mony ; let sarmantus have a good wit , he will exercise it in scoffing at holiness . briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a sool , which not seldom becomes the owners ruine ? or absoloms hair , which was an ornament , wherewith he hanged himself : so that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . many mens knowledge to them , being like the ark to the philistims , which did them more hurt than good : when their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is isa. 47. 10. thy wisdom and thy knowledge they have caused thee to rebel : and very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the devil , as a good wit unsanctified . vvit and iearning well used , is like the golden ear-rings and bracelets of the israelites , abused like the same gold cast into an idol ; than which , nothing more abominable . now when it comes to this , that they fight against god with the weapon he hath given them ; when with those the psalmist speaks of , psal. 73. 9. they set their mouths against heaven , and are like an unruly jade , that being full fed kicks at his master ; what course doth the lord take with them ? answ. read but that parable , luk 19. 24. iob 7. 17. it will inform you : for to him that useth his talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his children , dan. 3. 27. as you 〈…〉 , isa. 44. 25. 2 thess. 2. 10 , 11 , 12. iob. 7. 17. psa. 111. 10. 1 cor. 〈◊〉 15. eccles. 2. 26. prov. 28 5. matth. 21. 43. acts 26. 18 isa. 29 14. & 44 25. & 6. 9 , 10. dan. 2. 19. 23. iob 5. 13 , 14. iob 9. 39. & 12. 40. rom. 1. 28. ephe. 4. 18 , 19. 1 cor. 1. 20. 2 thess. 2. 10 , 11 , 12. turn to the places , for they are rare . i will destroy the tokens of the soothsayers , and make them that conjecture , fools : i will turn the wise men backward , and make their knowledge foolishness , saith the lord , isa. 44. 25. he taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , job . 5. 13. the case of achitophel : and justly are they forsaken of their reason , who have abandoned god ; yea , most just it is , that they who want grace , should want wit too . and so much of abusing their gifts . lastly , these great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . for naturalmen desire only humane and mundane knowledge : spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . a man desireth not that he knoweth not , saies chrisostome ; neither are unknown evils feared : wherefore the work of regeneration begins at illumination , acts 26. 18. coll. 1. 13. 1 pet. 2. 9. now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , prov. 18. 15. for it is more true of divine wisdom , than it was of that grecian beauty : no man ever loved her , that never saw her ; no man ever saw her , but he loved her . and so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudiced against it : and hereupon carnal men being blinded by the prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , wisd. 5. 3. to 9. and the professors thereof to be fools & madmen ; elisha was counted no better , 2 king. 9. 11. and the rest of the prophets , hosea 9. 7. and paul , acts 26. 20. and all the apostles , 1 cor. 4. 10. yea , our saviour christ himself with open mouth was pronounced mad by his carnal hearers , joh. 10. 20. mark . 3. 21. and this hath been the worlds vote ever since . the sinceer christian was so reputed in pliny's time , and after in st. austin's time : yea , julian the pelagian could gibe st. austin , that he had none of the wise sages , nor the learned senate of philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : whose answer was , thou reproachest the weak things of the world , which god hath chosen to confound the things that are mighty . to worldly men christian wisdom seems folly , saith gregory . and well it may , for even the wisdom of god is foolishness with the world , 1 cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor i think any honour to such sensualists that so repute us : however we will give them their due : for , sect. 49. i grant that in some kind of skill they out-strip the best of gods people , who , if they are put to it , may answer as themistocles did when one invited him to touch a lute ; for as he said , i cannot fiddle ; but i can make a smal town a great state : so the godly may say , we cannot give a sollid reason in nature , why nilus should over-flow only in the sommer , when waters are at the lowest ? why the loadstone should draw iron , or incline to the pole-star ? how the heat of the stomach , and the strength of the nether chap should be so great ? why a flash of lightening should melt the sword without making any impression in the scabbard ? kill the child in the womb , and never hurt the mother ? how the waters should stand upon a heap , and yet not over-flow the earth ? why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? except the reason which god giveth , gen. 1. 6. & job 38 8. to 12. & 26. 8. psal. 104. 9. but we know the mystery of the gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that god is reconciled to us , the law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with god ; which many of these with their great learning do not know . and thus the godly are proved wiser than the wisest humanist that wants grace . you have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , first , because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . secondly , because they are unregenerate , and want the eye of faith . thirdly , for that they seek not to god for it who is the giver thereof , and without whose spirit there is no attaining it . fourthly , because they are proud , and so seek not after it , as supposing they have it already . fiftly , because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of god , or the good of others . sixtly , because they either do , or would do mischief insteed of good with their knowledge . seventhly , because they will not consult with the word about it , nor advise with others that have already attained to it . or thus , they read and hear the scriptures and mind not , ( i mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . no , this they intend not of all the rest ; and they that are unwilling to obey , god thinks unvvorthy to know . when the serpent taught knowledge , he said , if ye eate the forbidden fruit , your eyes shal be opened , and you shal know good and evil : but god teacheth another lesson , and saith , if ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , rom. 12. 2. see psa. 111. 10. & 119. 97 , 98 , 99 , 100. or if you do eat it , you shall be like images that have ears and cannot hear , rom. 11. 8. isa. 6. 10. matth. 13. 14. psal. 115. 6. from all which reasons we may collect , that there are but a few amongst us , that are wise indeed , and to purpose ; for these seven hinderances are applyable to seventy seven parts of men in the nation . besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of god ; as herodias prefered john baptists head before the one half of herods kingdom , ) are arrant fools ; yea , fools in folio : for if they were wise , sayes bernard , they would foresee the torments of hell , and prevent them . and so wise are the godly , for they prefer grace , and glory , and gods favour , before ten thousand worlds . sect. 50. object . but here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , i have all the reason in the world to mistrust my self ; wherefore good sir , tell me how i shall be able to get ihis spiritual and experimental knowledg ? this divine and supernatural wisdom ? answ. by observing these five rules : first , let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of god and christs faithful messengers : for he that will do my fathers will , sayes our saviour , shall know the doctrine , whether it be of god orno , joh. 7. 17. a good understanding have all they that keep the commandments , ( sayes holy david ) psal. 111. 10. and proves it true by his own example and experience : i understood ( sayes he ) more than the antient , and became wiser than my teachers , because i kept thy precepts , psal. 119. 97 , 98 , 99 , 100. to a man that is good in his sight , god giveth knowledg and wisdom , eccles. 2. 26. the spiritual man understandeth all things , 1 cor. 2. 15. vvicked men understand not iudgment , but they that seek the lord , understand all things , prov. 28. 5. admirable incouragements for men to become godly and consciencious ; i mean practical christians . secondly , if thou wouldest get this precious grace of saving knowledge ; the way is , to be frequent in hearing the word preached , and to become studious in the scriptures , for they and they alone make wise to salvation , 2 tim. 3. 15. ye err ( saith our saviour ) not knowing the scriptures , matth. 22. 29. mark 12. 24. we must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our souls , which is a notable degree of spiritual wisdom , but either god must make it known to us by his spirit , or we must collect the same out of the scriptures , that coelestial glass ; though this also must be done by the spirits help . therefore thirdly , if thou wilt be soul-wise and truly profit by studying the scriptures , be frequent and fervent in prayer to god who is the only giver of it , for the direction of his holy spirit : for first , humble and faithful prayer , ushered in by meditation , is the cure of al obscurity . especially being accompanied with fervor and fervency ; as you may see , matth. 21. 22. if any lack wisdom , saith st. james , let him ask of god who giveth to al men liberally and reproacheth no man , and it shal be given him , jam. 1. 5. mark the words , it is said if any ; wherefore let no man deny his soul this comfort . again , ask and have ; it cannot come upon easier terms . yea , god seems to like this sute so well in solomon , as if he were beholding to his creature , for wishing well to it self . and in vain do we expect that alms of grace , for which we do not so much as beg . but in praying for wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be soul-wise , and then you will imploy your wisdom to the glory of the giver . let thine hearts desire be to know god in christ , christ in faith , faith in good works ; to know gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of religion as are most needful and necessary , and that thy life may be an ●●●●sition of thy invvard man , that there may be a sweet harmony betwixt gods vvord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . as indeed experimental and saving knovvledg is no less felt than knovvn ; and , i cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by god unto good men , like the ram that was brought to abraham when he would have sacrificed his son isaak . when christ taught in the temple , they asked , hovv knovveth this man the scriptures , seeing he never learned them ? so it is a wonder what learning some men have , that have no learning ! like prisilla and aquila , poor tent-makers , who were able to school apollos that great clerk , a man renovvned for his learning : what can we say to it ? for no other reason can be given but as christ said , father so it pleaseth thee : for as jacob said of his venison , when his father ask'd how he came by it so suddenly ? because the lord thy god brought it suddenly to my hands . so holy and righteous men do more easily understand the words of god , than do the wicked , because god brings the meaning suddenly to their hearts ; as we read , luk. 24. that christ ( standing in the midst of his apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the scriptures , and vvhat vvas vvritten of him in the lavv of moses , and in the prophets , and in the psalms , vers. 44. 45. lo how suddenly their knowledge came unto them ! but see what a general promise ( god in the person of wisdom ) hatth made to all that serve him , prov. 1. turn you at my reproof , and behold i will pour out my spirit unto you , and make known my words unto you , vers. 23. and psal. 25. the secrets of the lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. these secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : as see , dan. 12. 10. unto you it is given to knovv the secrets of the kingdom of heaven , but to others in parrables , that they seeing should not see , and hearing they should not understand , luke 8. 10 : mark : 3 : 11 : matth : 13 : 13 : again , it is not enough to pray , except also it be in christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of gods ovvn spirit in you : and ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of gods spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . but above all you must know , that as sampsons companions , could never have found out his riddle , if they had not plowed with his heifer : so no man can know the secrets of god , but by the revelation of his spirit , 1 cor. 12. 8. mat. 16. 17. yea , suppose a man be not inferiour to portius , or pythagoras , who kept all things in memory , that ever they had read , heard , or seen : to virgil , of whom it is reported , that if all sciences were lost , they might be found again in him : to aben ezra , of whom it was said , that if knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or josephus scaliger , who was skilled in thirty languages : yet if he want the spirit of god to be his teacher , he is a dunce to the meanest , and most illiterate believer . for one excellent , and necessary prerogative of the spirituall man is this ; he hath god for his teacher ; he learns the counsels of god , of that spirit which onely knoweth gods counsels , luk. 21. 15. which is no small priviledge : for the scholar learns quickly , when the holy ghost is his teacher ; the eye sees distinctly , when the holy ghost doth enlighten it . with the spirits helpe , the meanes can never be too weake : without , never strong enough , luk. 24. 44 , 45. pro. 1. 23. § 51. fourthly , thou must get an humble conceit of thine own wisdome . the first step to knowledge , is to know our own ignorance . we must become fools in our own opinion , before we can be truly wise , as the apostle sets it down , 1 cor. 3. 18. and indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : for what we presume to have attained , we seeke not after . yea , the very first lesson of a christian is humility . he will teach the humble his way , psalm . 25. 9. jam. 4. 6. 1 pet. 5. 5. and he that hath not learned the first lesson , is not fit to take out a new . pride is a great let to true wisdome : for god resisteth the proud , and giveth grace to the humble , jam. 4. 6. 1 pet. 5. 5. whence it comes to passe , that few proud wits are reformed , iohn 9. 39. and for this cause also did our saviour propound his woes to the pharisees , his doctrines to the people . a heart full of pride , is like a vessell full of aire : this self opinion must be blown out of us , before saving knowledge will be poured into us . christ will know none but the humble , and none but humble souls truly know christ . now the way to become humble , is , by taking a serious view of our wants . the peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , pro. 1. 5 , 7. psal. 73. 22. and the lesle sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . fifthly , thou must labour to get a true and lively faith : for as without faith we cannot please god : so without faith , no man can know god . faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , john 12. 46. unregenerate men , that what faith , are like blinde sampson without his guide : or like poliphemus , who never had but one eye , and that ulysses put out . for so does the pleasure and custome of sinne blinde the sensuallist . we must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , mark . 4. 11. if it seem not foolishnesse , 1 cor. 2. 7 , 8 , 14. to them that are lost , the gospel is hid , 2 cor. 4. 3 , 4. whereas the believer discerns all things , even the deep things of god , 1 cor. 2. 10. 12. 15 , 16. yea , god giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , luk. 21. 15. these are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . if you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , and so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the mystery of the gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in gods account , no better then fooles . i come now to prove , that the greatest politician is a verier fool then the former . § 52. secondly , if we shall look upon the most cunning politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest polilician is the greatest fool . for he turns all his religion into hypocrisie , into statisme , yea , into atheism , making christianity a very foot-stool to policy . i confesse they are wiser in their generation , then the children of light ; and are so acknowledged by christ himself , luke 16. 8. but why ? not that there is a deficiency of power in the godly , but will : for could not david go as far as achitophel ? could not paul shew as much cunning as tertullus ? yes , surely if they would : but because their master , christ , hath commanded them to be innocent as doves ; they have resolved in an heroical disposition with abraham , gen. 14. 22. that the king of sodome shall not make them rich . no crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of hell for a shoo-ty . and hereupon the foxes wiles , never enter into the lions head . but to speak of them as they are : these cunning politicians , in stead of being wise as serpents , they are wise serpents . they are so arted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the devill . indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . but take a short character of them . they are such cunning dissemblers , that like pope alexander the sixth , what they thinke , they never speak . why is this cast away , saith iudas ? crafty cub , he would have had it himself . they are like a fellow that rides to the pillory , they goe not the way they look . they will cut a mans throat under colour of courtesie , as ulysses by gold , and forged letters , was the meanes of stoning palamides , even while he made shew of defending him . and then to wipe off all suspition from themselves , their gesture and conntenance shall be like julius caesar's ; who seeing pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . so like rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quire contrary : as our saviour found it to fare with the pharisees , and sadducees , matth. 16. 1 , 3. which made him to conclude , with , o hypocrites ! nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like hebrew letters , you spell them backward . onely this you may be sure of , that they do not intend , what they pretend ; like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as iezabel did , when she killed naboth , by suborning false witnesse against him , and proclaimed a fast before the murther : though all such policy be but misery , and all such knowledge , ignorance , yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the old serpent did our first parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , gen. 3. the crafty fox hugg'd himselfe to think how he had cozened the crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the crow her own again . wealth got by deceit , is like a piece of butterd spunge , an italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . the gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . sin is the greatest cheater in the world , for it deceives the deceiver . §. 53 that it is so with them , and all others who goe to counsell , and leave the god of wisdome behind them : let their case be viewed in other persons . what saith pharaoh to his deep counsellors ? come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . the scribes , pharisees , and elders , took counsel against christ ; as though they would most wisely prevent their own salvation . josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the ishmaelitish merchants , which was indeed the onely meanes to effect it . they murther christ , lest the romans should come : and by so doing , their coming was hastned . the jews say , come let us kill him , that the inheritance may be ours : but in killing him , they lost the inheritance and themselves too . and so it always fares with our machivillians in the end , speed they never so wel for a time . for let the devil promise them never so fair , ( suppose it be a kingdome ) the up-shot will be but sad and doleful : as it fared with athaliah , who having slain all the kings seed , that she alone might raign , lost both the government , and her life too . or as it did with abimelech , who slue seventy of his brethren , that he might with safety enjoy the kingdome lost both it , and his life with it . and many the like we read of . whence st. ambrose observes , that the plots of the wicked , alwayes return upon their own heads . as pope hildebrands servant , by stumbling , was killed with that stone he should have thrown down on frderick the emperour , at his devotions . or as griphus his mother , was made to take that draught , where-with she intended to poyson him . yea , how little was judas set by of the high priests , when once he had served their turn ? how did they shake him off in that pittiful distresse , with look thou to it ? and so how poor are the witches , that in confidence of these promises , even sell their souls to the devill . see here in these few examples , you have the depth and solidity of our greatest and wisest politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . but herein satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . and what is the summa totalis of all but this ? faux-like , they project other mens over-throw , purchase their owne . neither hath any man been wise to do evill , but his wisdome hath had an evill end . as ô the multitude of examples that are recorded , to give credit to this doctrine ! was not the wisdome of the serpent turned into a curse ? the wisdome of the pharisees into a woe ? the wisdome of achitophel into folly ? the wisdome of nimrod into confusion ? the wisdome of the unjust steward into expulsion out of heaven ? the wisdome of jezabel , into a shameful death ? &c. so that in the issue , their case proves but like the spiders , that was weaving a curious net to catch thè swallow : who when she came , bore away both net , and webb , and weaver too . wherefore , ô god , make me but soul-wise , and i shall never envy their knowledge , that pity my simplicity : let me be weake in policy , so i may be wise to salvation . and i cannot but wonder to see , how the most are mistaken in them : but being thus discovered , i hope it will appear , that as love & lust are not all one , so a cunnning politician & a wise man are not both one . as we have seen some that could pack the cards , & yet were not able to play well . § 54. true , if men shall look upon them side-wayes , as appelles painted antigonus , that is , upon their strength of ●rain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . but if you would know how to call them , they are properly subtle persens ? as the holy ghost stiles jonadab , who gave that wicked and crafty counsell to amnon , 2 sam. 13. 3 , 5. and the woman of tekoah , 2 sam. 14. 2. and elimas , act. 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . but not wise men ; for this is rather wisdome backwàrd , and to study the dangerous art of self-sophysiry , to the end they may play wily beguile themselves , and to plot self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man . again , admit them the most , they are not wise in good , though they be wise to do evill : or if you will , wise in goods , not wise in grace : for as that old serpent seemed to boast , that he was richer then christ , when he said , all these are mine , matth. 4. 9. so the politician may truly say , for the most part , i am wiser then my plain dealing neigbour by five hundred pounds . so that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickednesse then men . nor can i more fitly compare them , then to dats , night-crows , owles , and cats , which can see better in the darke , then in the light . their wisdome is like that of the polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . never the lesse , yield them all that hath been mentioned , this is the up-shot . they are blinde , and in darknesse , as having their beginning from satan , the prince of darknesse , and their end in hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . in the dialect of the wise man , the greatest sinner is the greatest fool , prov. 1. 7. and david thinks , there is no fool to the atheist , psal. 53. 1. & 49. 13. and saint austin tells us , that the wisest politician upon earth , the most ample , and cunning machivillian that lives , be he a doctor in that deep reaching faculty , is worse then a foole : for if the holy ghost , saith he , termes him a fool that onely laid up his own goods , luke 12. 18 , 20. finde out a name for him , that takes away other mens . and though worldly men call the simple fools , yet god calls the crafty fools , jer. 8. 9. mat. 6. 23. and of all atheisis , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . and so you have the wisdome of humanists , and politicians desciphered ; together with the wisdome of gods servants . you see the difference between them , and therein as i suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . i confesse the one speak latine , greek , and hebrew , the other statutes , history , and husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the spaniard ; whereas the godly , like the french , are wiser then they seem . the former are wise men in foolish things , and foolish men in wise things . sharp-eyed as eagles , in the things of the earth , but blinde as beetles in the matters of heaven . o that they had but the wit to know , that when all is done , heaven is a brave place , where are such joyes , as eye hath not seene , nor care heard , neither hath it entered into the heart of man to conceive the things which god hath prepared there for them that love him , 1 cor. 2. 9. §. 55. now as i have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing i drive at ( for i take no pleasure in disgracing men purposely . ) so it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious christian . nor do i see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , i will briefly touch upon some particulars . and the next that i will speak to , shall be such as come neerest to these last mentioned ; that is , your covetous , miserly muck-worms , who though they be neer neighbours to those ambodexters i last spake of , yet they are not the same men . now although you cannot name one property of a natural fool , but the covetous man is in that particular a greater fool : yet i will make the parallel in one onely : lest i should weary my reader , before i have dispatcht all my clients , or halfe listed my men . the covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trifles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant indians in florida , virginia , new england , and k●nida , who for a copper kettle , and a few toyes , as beads , and hatchets , will depart from the purest gold , and sell you a whole countrey , with the houses and ground which they dwell upon . as iudas preferred thirty pieces of silver , before him that was lord of the whole world , and ransome of man-kinde : so the covetous man prefers earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . they are not like shebna , who built his sepulchre in one countrey , and was buried in another : but like our english merchants , that traffique in turkey , get wealth in turky , yet plant not in turky , but transport for england . it cannot be said of them , as it may of the most ; that they worship the golden calfe : because they consider , that pecunia , the worlds queen , ( i meane that world , whereof the devill is king ) extends her regiments , but to the brim of the grave , and is not current one step farther . worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the god that owns them , they shamefully under-value . like judas , who valued maries ointment , which she bestowed upon the feet of christ , at three hundred pieces of silver , and sold his master , on whom that odour was spent , for thirty . but it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as paul speaks , phil. 3. 8. and indeed if we once have him , we have all thing , as the apostle argues , rom. 8. 32. 1 cor. 3. 21 , 22 , 23. so that the godly's man is onely rich , the servant of christ is lord of all . whereas by a just judgement of god upon the covetous miser , who makes mammon his god : the devill makes them his drudges , to get and bring him in gold , as the king of spain does the poor indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . as how often is that spent upon one christmas revelling by the son , which was forty years a getting by the father ? o fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . yea , they are less satisfied , and contented then other men , meanlier accommedated then mean men : yea , a poor beggar that hath nothing here , is in better estate , then a rich miser , that hath nothing in effect , either here or hereafter . o that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . but hear more . aristippus cared onely for his body , as if he had had no soule : zeno but for his soule , as if he had had no body : achitophel for his family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . and so much of the miser . the next i will fall upon , shall be such as equall these in their idolatry another way ; as § 56. fourthly , what think you of common idolaters ? are not they arrant fools ? i 'le give you but one instance mentioned , exod. 32. and you will need no more . turn to the place , and there you shall find , that those blockish israelites made them a molten calfe , and then said , this is thy god , that brought thee out of the land of egypt , ver. 34. this is such a pregnant example , that there needs no more to prove it ; that a beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of egypt , which could not move it selfe , but as it was moved , and that before it had any being . this is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . but what can the prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by god , to be further blinded by satan ) will not believe , as appears by our ranters , shakers , and quakers at this day . and such other fools are the papists , though great clerks , and wise men : who ( if i could intend to aquaint you ) maintain a thousand ridiculous tenents , stif●y defending those things for truth , which the holy ghost calls in expresse words , the doctrine of devils , 1 tim. 4. 1 , 2 , 3. and most justly are they forsaken of their reason , who have abandoned god . yea , most just it is , that they who want grace , should want wit too . if idolaters will need set up a false god for the true , is it not equal , that the true god should give them over to the false ? again , fifthly , how does lust blinde and besot men ? when the adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull consort is known to be more comely , and lovely then the strange woman . yea , when they shall confesse the same ( as it was the speech of one too great to name ) that were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . but take an instance of this nature , i 'le give you one amongst many very remarkable . we read , judges 16. that sampson cared more for his pleasure in this kinde , then his li●t . o strange debauchednesse ! his filthy lust of a nazarite , leaves him scarce a man ! he that might not drink wine , is drunk with the cup of fornication . how could hee other then thinke , if lust had not blinded and bewitched him ? she whose body is mercenary to me , will easily fell me to others ? she will be false , if shee will be an harlot . was there ever such a motion made to a reasonable man ? tell me , wherewith thou mayest be bound to do thee hurt ? who would not have spurned such a sutor out of doors ? and when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . all sins , all passions have power to blinde , and infatuate ; but lust most of all . never man that had dranke flagons of wine , had lesse reason left him , then this nazarite . many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a strumpet , he knew she aimed at nothing but his slavery , and death , yet had not power to deny her . he had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . thrice had he seen the philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his traitor . yea , in effect , bids her binde him , and call in her executioners to cut his throat . o beware of a harlot , as you would of the devill ! and the rather , for that under the habit of a woman , it may be the devill in shape of a woman , as some have so been cheated . but sixthly , what can we think of an improvident gamester ? is not he a fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . and a thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. seventhly , let me refer it to any rational man , whether the voluptuous prodigal is not a stark fool ? who suffers himself to be stolne away for an apple : for , for a little tickling of the palate , a kind of running banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? isa. 33. 14. and what greater folly ? is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease 1. or end . nor is this all , for they run upon gods judgements , as balaam did upon the swords point in the angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . when indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of egypt . for first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul . secondly , in the bondage of egypt , they served men ; but in this bondage , service is done to sinne & satan , most vile lords , which command most base , and filthy works . thirdly , in the bondage of egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in hell for ever ( without the infinite goodnesse of god . ) fourthly , in this bondage under pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : in this bondage we lie still , as it were , bound hand and foot ( till god by his mercy deliver us ) not having so much as the least thought of relieving our selves . by all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . wherefore , as we serve the lawes , that we may be free : so let us serve christ , and we shall be the freest people alive . a godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an unbeliever : for , said he , that a man should provoke god , so gracious and mighty , that he should believe satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his flesh , a drudge so ignoble , admire the world so fickle and dangerous , prefer it before heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of gods wrath ; weep for the losse of friends , & not for his soul : and lastly , that christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and god call him every day , either by his word in the mouthes of his messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain such an one , sayes he , is the most foolish and degenerate creature alive : thus i might go on to traytors , murtherers , back-byters , seducers , drunkards , blasphemers , persecutors of the godly , proud persons , hypocrites , thieves , atheists , and what other sinners you can name : and prove them all fools alike . but i have already ( upon one occasion or other ) done it in some other tract. nor do i love to tautologize , except it be for a great advantage to my reader , and for others good : though in such a case , i can , i thank god , dishonour my selfe , that i may honour my maker . the which if men did well ponder , they would be more sparing of their censures ; how-ever i could wish , that our reverend divines would afford themselves more liberty in this case then they do . there be some expressions , that we borrow from our predecessors , that deserve to be mentioned , or used ( by a minister that remains perhaps twenty , or thirty years in a parish ) more then once , though it be to the same congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that god seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) nor do i think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . but we are mostly ( even the best of us ) loth to deny our selves ; though it be for our masters , ( & many of our brethrens great gain and ) advantage . but of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and i shall conclude . § 58. in the last place , are not all wilfull sinners arrant fools ? who adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . that think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . again , for men to dishonour god , and blaspheme his name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does feed them . to imitate the common protestants in queen maries time , who laughed the martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . to be quick-sighted in other mens failings , and blinde to their own . are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . in so much , that if i should give you a list , or catalogue of all the fools in one city , or county : you would blesse your selves , that there are so few bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . and yet no wonder ; for as i told you-ere-while , sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . yea , many by losse of conscience become atheists ; and by losse of reason , beasts . yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing scriptures , 1 tim. 5. 6. rom. 1. 21 , 22 , 25. ephes. 5. 14. isa. 6. 9 , 10. john 12 40. psal. 69. 23. matth. 4. 16 & 15. 14. ephes. 4. 18 , 19. & 5. 8. 1 pet. 2 9. acts 28. 27. rom. 11. 8. matth. 23. 16 , 17. 19. 24. 26. & 27. 3 , 4 , 5. 2 pet. 2. 16. revel. 3. 17. rom. 6. 13. & 8. 11. micah 7. 16. psal. 58. 4. eph. 2. 1. if our gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 cor. 4. 3 , 4. but it is otherwise with the godly : as let satan , or the world offer a wise christian the bait of pleasure , or profit : his answer shall be , i will not buy repentance so dear : i will not lose my soul , to please my sense . if affliction comes , he will consider , that gods punishments for sinne , calls for conversion from sin : and in case god speaks to him by his word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . whereas nothing will confute a fool , but fire and brimstone . the lord spake to manasses and to his people ; but they would not regard : wherefore the lord brought upon them the captains of the host of the king of ashur , that took manasses , and put him in fetters , and brought him in chains , and carried him to babel , 2 chron. 33. 10 , 11. fools , saith holy david , by reason of their transgression , and because of their iniquity , psal. 107. 17. from which words , musculus infers , that all wilfull transgressors are arrant fools . and it is the saying of cardan : that dishonesty is nothing else but folly and madnesse . yea , solomon throughout all his proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . o that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . to conclude in a word , without knowledge , the soul is not good , prov. 19. 2. the ignorant cannot be innocent . i am the light of the world ( sayes our saviour ) john 8. 12. & 12. 46. where light is not , christ is not : for christ is light . § 59. and so according to my skill , i have performed what i at first promised . it remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . wherefore , in the first place , if it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : for as it pertaineth not to the rustick , to jugde of letters : so it belongeth not to natural men to judg of spiritual things . yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the holy land , num. 13. 32 , 33. & 14. 23 , 24. yea , put case they shall think they do god good service in it , as many do in persecuting , and putting to death his children and ambassadors , john 16. 2. as a world of examples witnesse . yea , the jews thought they did marvellous well , in crucifying the lord of life . but what says the holy ghost , prov. 14. there is a way that seemeth right unto a man : but the end thereof are the ways of death , vers. 12. even the powder-traytors thought they merited , when they intended to blow up the whole state . alass , natural men are no more fit to judge of spiritual matters , then blinde men are fit to judge of colours . and yet none more forward then they ; as you may see by those blinde sodomites , that dealt so roughly and coursely with lot and his two angel● , gen. 19. 1. to 12. that they are ignorant , and so unfit , is evident of what is recorded of michol , 2 sam. 6. 16. of nichodemus , john 3. 4. of festus , acts 26. 24. and lastly , of paul before his conversion . i was , saith he , a blasphemer , a persecutor , and an opposer of christ and his members ; but i did it ignorantly through unbelief , 1 tim. 1. 13. it 's worth your observing too , that he was no sooner enlightned with the saving knowledge of jesus christ , but he was of a contrary judgement , and preached that faith which before he condemned and persecuted . and this will be every one of their cases , in the end ; if not in this life , yet hereafter , when hell flames hath opened their eyes , they will confesse . we fools thought his life madnesse , and his end to be without honour : how is he now numbred with the children of god , and his lot among the saints ? and when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , this is he whom we once had in derision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the lord , we have not known it . the light of righteousness hath not shined unto us , nor hath the son of righteousness arose upon us . what hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , wisdom 5. and what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : for self-examination would make their judgements more charitable . read al●o these testimonies , john 15. 21. & 16. 2 , 3. mat. 16. 23. & 22. 29. 1 cor. 2. 8. isa. 5. 20. but i will give you other instances . was it not an a gu●●nt that haman was blinde ? who thought mordecaies not bowing the knee to hi● , a more heinous offence , then his own murthering of thousands ? were not the jews , scribes & pharisees blind , who could see more unlawfulness in the disciples plucking a few ears of corn on the sabbath-day ? and the palsie man's carrying his bed ; then in their own devouring of widows houses ? who thought they might better murther christ , then others believe in him ? and be themselves the greatest of sinners , then our saviour to be in company with sinners ? was not ahab blinde ? who thought elijah more troubled israel , in doing the will of the lord , then himself in provoking the lord above all the kings of israel that were before him . and the like in our dayes . is it not the manner of thousands with us ? not only of clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom st. peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) but of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 pet. 2. 12. yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . yea , will they not more deeply censure our serving of god , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . and what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . as you may see in the example of corah , and his two hundred and fifty followers , in demetrius and his fellows , in their quarrel against paul and his companions . and lastly , in lots neighbours , gen. 19. where you shall read , that when some godlesse persons had assaulted him , and his two angels ; before night , all the men of the city , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their cars , vers. 4 to 2 5. natural men in heavenly things , resemble shel-fish , that have no smell : or the cam●lion that hath no taste . nor do they see any more , then the meer barke or out-side●f spiritual performances , 2 sam. 6. 16. and the flesh ( satans ready instrument ) will be ever suggesting to them strange surmises , touching what the religious either say , or do . and still , the more sottish , the more censorious : for where is least brain , there is most tongue , and loudest . even as a brewers cart upon the stones , makes the lowdest noise , when his barrels are emptiest . they that knowleast , will censure most , and most deeply . it is from the weakest judgements , that the heaviest judgement comes . and so the more censorious , the more sottish , seem they never so wise in the worlds account : for admit the●have a shew of wisdome ; yet for matter of religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand ninevites , ionas 4. 11. so that it 's no disparagement to us , seem they never so learned : as what but their ignorance makes them so censure us . they suspect much , because they know little ; as children in the darke , suppose they see what they see not . yea , a dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . the duke of von●osme seeing his own and others faces in a well , call'd for ayd against the antipodes . paglarencis thought himselfe cozened , when he saw his sow had eleven pigs , and his mare but one foale that would be confest . so that they are like harpast , a blinde woman in seneca's family , who found fault with the darknesse of the house when the fault was in her want of sight . or the owle , that complained of the glory of the sunne , when the fault was in her own eyes . or like pentheus , in euripides his bacchus , who supposed he saw two sunnes , two thebes , every thing double : when his brain alone was troubled . or those that are vertiginous , who thinke all things turn round , all e●re : when the errour is onely in their own brains . and so much for caution to the one . § 60. secondly , for comfort to the other ; if all natural men are ( like sampson without his guide , ) not able without the holy ghosts direction , to finde out the pillars of the house , the principles of faith : let us not wonder , that they swerve so much from the godly in their judgement , and practice : as is it any strange thing to see a blinde man stumble and fall ? neither let us be discouraged , maugre all their slander & opposition . nor think the worse of our selves , if such shall reproach us never so : the corinthians exceedingly slighted paul , he was this , and he was that ; but what says paul ? with me it is a very small thing that i should be judged of you , 1 cor. 4. 3 , 4. vve know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they laugh at , but of the folly of them which laugh . will the merchant be discouraged because his wine pleaseth not a sicke mans palate ? much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of gods word , and spirit , and faith , three infallible witnesses . yea , we have great cause to rejoyce , that they revile , and speak evil of us . for his is both a token of perdition to them , and to us of salvation , and that of god , as the apostle phraseth it , phil. 1. 28. true , they may raise any slander upon the best of us , as the chief priests did upon our saviour , math. 28. 13 , 14. and that slander may be believed time out of minde , ( as the jewes to this day believe that his disciples stole him cut of the sepulchre ) matth. 28. 15. to the hardning of many in their atheism , and unbelief : for what should hinder ? when naboth was proved to be a blasphemer of god , and susanna a whore upon oath ; and the same recorded to posterity ; when ieremiah was reported to be an enemy to the state ? paul a polluter of the temple ? steven a destroyer of the law ? all the disciples deceivers , and christ himselfe a wine-bibber , a sabbath-breaker , a seducer of the people , a belzebub , &c. so we may perhaps under-goe the like , in one kind or other ( as the devils servants , want neither wit nor malice to devise ; ) but what need it trouble us , so long as it shall add waight to our crowns ? for if we any way suffer for christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , mat. 5. 11 , 12. vvherefore let us never be ashamed of our masters service , nor of their censures : no matter what judas saith touching maries ointment , so long as christ approves of it . did our saviour christ forbear to heal on the sabbath day , because the scribes and pharisees took it ●ll ? no , but rather did it the more , luke 6. 7. to 12. and luke 13. 31 , 32. vvhen peter and john were charged to speak no more in the name of jesus ; their answer was , we cannot but speak that which we have heard and seen , acts 4. 20. vvhen michol scoft david , and called him fool for his dancing before the arke , his answer was , i will be yet more vile , and more lowly in mine own eyes . he knew that nothing could be more heroical , then this very abasement . and it is our very case . every scoffing michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with god and the gracious , we shall be had in honour . yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . their dispraise is a mans honour , their praise his dishonour . vvherefore let us imitate st. austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . and take our saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , gal. 5. 15. 1 pet. 4. 2. then look we for no love from , or peace with them : different dispositions can never agree . there can be no amity , where there is no sympathy . athens and sparta could never agree , for that the one was addicted to serve minerva , the other mars . yea , when it was said of phocian and demosthenes , that they could never agree ; it was answered , no , how should they ? when the one drinks water , and the other wine . much more may it be applyed to these , when the holy ghost sayes , 2 cor. 6. what communion between light and darknesse ? what peace between the believer and the infidel ? or unbeliever , vers. 14 , 15. and in another place ; know ye not , that the amity of the world , is the enmity of god ? and that whosoever will be a friend of the world , maketh himselfe the enemy of god , jam. 4. 4. and again , he that is borne after the flesh , will persecute him that is born after the spirit , gal. 4. 29. yea , solomon tels us directly , and in plain terms , that a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , pro. 29. 27. even our very ways which god hath commanded us to walke in , are abomination to them . vvhence it is , that the naturall man can agree with all that be naturall ; be they civill , or prophane , turkes , or jewes , papists or atheists , because all these agree with him in blindnesse , and darknesse : but with a sincere , and holy christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; grace in the one , is a secret disgrace to the other . vvherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . onely let not us by our offending god , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our enemies . § 62. fourthly , if none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the father of lights ; and that we cannot have it , except god vouchsafe to give it us : it may teach us to be humble , job 42. 6. and not like the ape , that is proud of his masters jacket : and thankefull , for heavenly notions , grow not in us ; wee spin them not out of our own breasts . nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely gods infinite goodnesse and free grace . vvhat cause have we then to blesse the giver ? and to become suiters to our saviour in their behalf , who are not yet awake : that he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the gospel , 2 cor. 3. 14 , 15 , 16. and in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . fifthly , and lastly , if with god one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . let us so be learned , that we may be saved . let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a booke , without regard to the matter therein contained . but like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for ever happy . good counsell for our young gulls , who will hear no other ministers but such as flatter sinne , and flout holinesse ; nor read other books , then such as fill them with pride , and lust , and the devil . so i have given you a good , and profitable book , one faultlesse fault being born with . an answer that may satisfie such as shall make the objection i expect , viz. about repetition , which i take to be a fault deserving thanks . if any shall finde themselves gainers by reading of this piece , let them also peruse the two fore-going parts , viz. the hearts index , and a short and sure way to grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that i could think of : the which being small things , are sold onely by james crump , in little bartholomews , wel-yard ; and by henry cripps , in popes-head alley . errata . not to mention all the litterall mistakes , and points misplaced ; there is one fault in the title page so grosse , ( though it past the view , both of transcriber , composer , corrector , and authour , without being discerned : ) that it would be mended with a pen , and of floreligus , made florilegus . finis . a sovereign antidote to drive out discontent in all that any way suffer affliction as also the benefit of affliction; and how to husband it so, that the weakest christian (with blessing from above) may be able to support himself in his most miserable exigents. together with the wit, generosity, magnanimity and invincible strength of a patient christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. necessary to be read of all that any way suffer tribulation. the second part. by r. younge, of roxwell in essex, florilegus. licensed and entered according to order. soverign antidote to drive out discontent in all that any way suffer affliction. part 2. younge, richard. 1668 approx. 131 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a67780 wing y192a estc r218099 99829725 99829725 34168 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. a67780) transcribed from: (early english books online ; image set 34168) images scanned from microfilm: (early english books, 1641-1700 ; 1982:14) a sovereign antidote to drive out discontent in all that any way suffer affliction as also the benefit of affliction; and how to husband it so, that the weakest christian (with blessing from above) may be able to support himself in his most miserable exigents. together with the wit, generosity, magnanimity and invincible strength of a patient christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. necessary to be read of all that any way suffer tribulation. the second part. by r. younge, of roxwell in essex, florilegus. licensed and entered according to order. soverign antidote to drive out discontent in all that any way suffer affliction. part 2. younge, richard. [2], 34 p. printed for the author and are to be sold at his house near the wind-mills, next dore to the three colts: with more than forty other pieces, by the same author, london : 1668. running title reads: a sovereign antidote to drive out discontent. the ii part. copy tightly bound, affecting text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. calvinism -great britain -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a sovereign antidote to drive out discontent in all that any way suffer affliction . as also the benefit of affliction ; and how to husband it so , that the weakest christian ( with blessing from above ) may be able to support himself in his most miserable exigents . together with the wit , generosity , magnanimity and invincible strength of a patient christian rightly so stiled , and as is herein characterised extracted out of the choisest authors , ancient and modern , both holy and humane . necessary to be read of all that any way suffer tribulation . the second part. by r. younge , of roxwell in essex , florilegus . licensed and entered according to order . all that will live godly in christ jesus , shall suffer persecution , 2 tim. 3.12 . london , printed for the author and are to be sold at his house near the wind-mills , next dore to the three colts : with more than forty other pieces , by the same author . 1668. a sovereign antidote to drive out discontent , &c. part . ii. chap. i. in the former part i have shewen the several reasons , why god suffers the best of his children to be afflicted ; with the manifold benefits and advantages they make thereof . now that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ; ( foolish men who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the reasons which deservedly make gods children so patiently to suffer wrongs that the men● of the world never dream of : and how , through the study of vertue and christian prudence , they make the servile passions of their mindes ( fear and anger ) subject to the more worthy faculti●s of their souls , reason and understanding . the reasons thereof are these . 1. because it is more generous and laudable to forgive , than revenge ▪ certainly , in taking revenge , a man is but even with his enemy ; but , inpassing it over , he is superiour to him : for it is a princes part to pardon : yea , quoth alexander , there can be nothing more noble , than to do well to those that deserve ill . and st. gregory , it is more honor to suffer injuries by silence , than to overcome them by answering again . princes use not to chide when embassadours have offered them undecencies , but deny them audience as if silence were the way royall to correct a wrong . and certainly , he enjoyes a brave composednesse , that seats himself above the flight of the injurious claw : like the emperour augustus , who though of a most tenacious and retentive memory , would forget wrongs , as soon as they were offered : or agathocles , antigonus , and caesar , who being great potentates , were as little moved at vulgar wrongs , as a lyon at the barking of curre● ▪ yea , the orator gives it as a high praise to caesar , that he could forget nothing but wrongs , remember nothing but benefits ; and who so truly noble as he that can do ill , and will not ? ' true , it is not rare to see a grea● man vex himself at the neglect of a peasant , but this argues a poor spirit : a true lyon would pass it by , with an honourable scorn ▪ you 'l confesse then 't is princely to disdain a wrong : and is that all ? no , forgiveness , saith seneca , is a valiant kinde of revenge : and none are so frequent in pardoning as the couragious : he that is modestly valiant stirs not till he must needs , and then to purpose : like the flint , he hath fire in him , but it appears not , untill you force it from him : who more valiant than ioshua ? and he held it the noblest victory , to overcome evil with good : for the gibeonites took not so much pains in coming to deceive him ; as he , in going to deliver them . and cicero more commends caesar for overcoming his own courage in pardoning marcellus , than for the great victories he had against his other enemies . yea , a dominion over ones self is greater then the grand signiory of turkie . for as the greatest knowledge , is truly to know thy self ; so the greatest conquest , is to subdue thy self . he is a wiseman that can avoid an evil , he is a patient man that can indure it , but he is a valiant man that can conquer it . and indeed , for a man to overcome an enemy , and be overcome by his own passions , is to conquer a petty village with the losse of a large city . what saith a father ? miserable is that victory wherein thou overcomest thine enemy , and the divel in the mean time overcomes thee : thou slayest his body , the divel thy soul . now we deem him to have the honour of the warre , that hath the profit of it . but as an emperour said of the means prescribed him to cure his leprosie ( which was the blood of infants ) i had rather be sick still , than be recovered by such a medicine : so wilt thou in this case , if thou hast either bowels or brains . yea , if the price or honour of the conquest be rated by the difficulty ; then to suppresse anger in thy self , is to conquer with hercules , one of the furies : to tame all passions , is to lead cerberus in chains : and to indure afflictions and persecutions strongly and patiently , is with atlas to bear the whole world on thy shoulders as saith the poet. it is no shame to suffer ill , but to do it : to be evil , we are all naturally disposed : to be holy and good , is the difficulty . yea , every beast and vermine can kill : it is true prowesse and honour to give life and preserve it . yea a beast being snarled at by a cur , will pass by as scorning to take notice thereof . i , but is it wisdome so to do ? yes , first , the ancient received opinion is , that the sinews of wisdome , are slowness of belief and distrust . secondly , none more wise then solomon , and he is of opinion , that it is the glory of a man to pass by an offence , prov. 19.11 . we fools think it ignominy and cowardise , to put up the lye without a stub : a wrong , without a challenge : but solomon● to whose wisdome all wise men will subscribe , was of another judgment ; and to this of solomon , the wisest heathen have set their seal : pittaeus the philosopher holds , that , pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruel beast . and demos●henes being reproached by one , answers , i will not strive with thee in this kind of fight : in which he that is overcome is the better man. but , how socrates , whom the oracle of apollo pronounced the wisest man alive , and all the rest of the philosophers approved of it , both by judgment and practise ; we shall have occasion to relate in the reasons insuing . no truer note of a wiseman than this ; he so loves as if he were to be an enemy , and so hates as if he were to love again . we know a spark of fire falling upon a solid body , presently goes out , which falling upon combustible matter kindles and burns : now as with fire , the light stuff and rubbish kindles sooner than the solid and more compact ; so , anger doth sooner inflame a fool than a man composed in his resolutions . this the holy ghost witnesseth eccles . 7. be not thou of a hasty spirit to be angry ; for anger resteth in the bosome of fools , vers . 9. so much fury , so much folly : the more chafing , the lesse wisdome . i confesse , i finde some wise men extreamly passionate by nature , as there is no generall rule but admits of some exceptions : even god himself , had particular exceptions , from his generall laws : as the cherubims over the ark , was an instance against the second commandment : the israelites robbing the aegyptians against the eight : the priests breaking the sabboth , matth. 12.5 . against the fourth : and phin●as killing zimry , against the sixth , numb . 25.8 . and these , as they are more taken with a joy , so they tast a discontent more heavily : in whom choler like fire in stubble is soon kindled , and soon out : for they are stung with a nettle , and allayed with a dock : being like gun-powder , to which you no sooner give fire , but they fly in your face . and they say these hot men are the best natur'd ; but i say ; then the best are nought : and it is a strange fit that transformes a wiseman ( with apuleius ) into an asse ; yea , a tyger . and others again , none of the wisest , who are free from being affected ; and as they never joy excessively , so they never sorrow inordinately ; but have together lesse mirth and lesse mourning ; like patient gamesters , winning and losing , are all one . but for the most part , it is otherwise . yea , impatience is the cousin-german to frenzie . how oft have we heard men that have been displeased with others , tear the name of their maker in pieces ? and lastly , this of all others is the most divine and christian-like revenge ; witnesse our saviour christ , who by death , overcame death ( as david cut off the head of goliah , with his own sword ) and even then tryumphed over his enemies , when most they seemed to tryumph over him , col. 2.15 . and the martyrs , who are said by the holy ghost , to overcome the great dragon , that old serpent called the divell and satan , in that they loved not their lives unto the death , rev. 12.11 . their conquering was by dying , not by killing : and , can the back of charity now bear no load ? are the sinews of love grown so feeble ? and holy david , who when he had saul at his mercy , instead of cutting off his head , as his servants perswaded him , only cut off the lap of his garmnet , and after thought that too much al●o . and at another time , when the lord had closed him into his hands , finding him asleep in the fort , instead of taking away his life , as abishai ●ounselled him , he took away his spear , and instead of taking away his ●lood from his heart , he takes a pot of water from his head . that this kind of ●evenge for a man to find his enemy at an advantage , and let him depart ●ree , is generous and noble , beyond the capacity of an ordinary man : you may hear saul himself confesse , 1 sam. 24.17 , to 23. again , when the king of syria sent a mighty host to take elisha , and the lord had smote them all with blindness , and shut them into samaria ; what doth the prophet ? slay them ? no : indeed the king of israel would fain have had it so , his fingers itcht to be doing : but elisha commanded bread and water to be set before them , that they might eat and drink , and go to their master , 2 king. 6.22 . so a christian truly generous , will omit no opportunity of doing good : nor do evil , though he have opportunity : for to may , and will not , is the christians laud. which yet is not all , for besides that it is the most generous , noble , valiant , wise , divine and christian-like revenge , to passe by and forgive injuries ; our saviour christ , in whom is the fountain of all wisdome and knowledge , as all the senses are in the head , zach. 4.12 . allowes none for magnanimous , but such as together with forgiving , bless those that curse them , and do good to such as hurt them , matth. 5 , 44. the case of moses , steven , and many others ; as i shall shew in chapter 31. which is true generosity indeed . but how contrary is the opinion of the world , to the judgment of god , and the wisest of men concerning valour ? chap. ii. 2. because suffering is the only way to prevent suffering ; revenge being one of those remedies , which , not seldom , proves more grievous than the disease it self . when once xantippe , the wife of socrates , in the open street pluckt his cloak from his back ; and some of his acquaintance counselled him to strike her : he answers , you say well ; that while we are brawling and fighting together , every one of you may clap us on the back & cry ; hoe , well said , to it socrates : yea well done xantippe , the wisest of the twain . when aristippus was asked by one in derision , where the great high friendship was become , that formerly had been between him and aeschines ? he answers , it is asleep , but i will go and awaken it ; and did so , least their enemies should make it a matter of rejoycing . when philip of macedon was told that the graecians spake evil words of him , notwithstanding he did them much good , and was withall counselled to chastise them ; he answers , your counsel is not good , for if they now speak evil of us , having done them good only ; what would they then if we should do them any harm ? and at another time , being counselled either to banish , or put to death one who had slandered him ; he would do neither of both , saying , it was not a sufficient cause to condemn him : and for banishing , it was better not to let him stirre out of macedonia , where all men knew that he lyed ; th●n to send him among strangers , who not knowing him , might admit his slanders for truth : better he speak where we are both known , then where we are both unknown . and this made chrysippus , when one complained to him , that his friend had reproached him privately ; answer , ah , but chide him not , for then he will do as much in publike ▪ neglect will sooner kill an injury , than revenge . these tongue-squibs , or crackers of the brain , will die alone , if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . yea , to contemn an enemy , is better then either to fear him , or answer him . when the passenger gallops by , as if his fear made him speedy , the cur followes him with open mouth and swiftness : let him turn to the brawling cur , and he will be more fierce ; but let him ride by in a confident neglect , and the dog will never stir at him , or at least will soon give over and be quiet . wherefore , when aspersed , labour as the eclipsed moon , to keep on our motion , till we wade out of the shadow , and receive our former splendor . to vex other men , is but to prompt them how they should again vexus . two earthen pots floating on the water , with this inscription , if we knock , we crack ; was long ago made the emblem of england and the low-countreys . when two friends fall out , if one be not the wiser , they turn love into anger and passion , passion into evil words , words into blows ; and when they are fighting a third adversary hath a fair advantage to insult over them both , as have you not sometimes seen two neighbours , like two cocks of the game pick out one anothers eyes , to make the lawyers sport ; it may be kill them ? as while iudah was hot against israel and israel hot against iudah , the king of syria smot them both . at least sathan that common and arch enemy will have us at advantage . for as vain men delight when two dogs , or two cocks are a fighting , to encourage and prick them forward to the combate : even so doth satan deal with us ; controversies ▪ like a pair of cudgels , are thrown in by the devill , and taken up by male-contents , who baste one another while he stands by and laughs . and we cannot please the devill better : for as the master of the pit oft sets two cocks to fight together , unto the death of them both ; and then after mutuall conquest , suppeth perchance with the fighters bodies : even so , saith gregory , doth the devil deal with men . he is an enemy that watcheth his time and while we wound one another , he wounds and wins all our souls . thus , like the frog and the mouse in the fable ; while men fight eagerly for a toy ( the kite comes ( that prince , and chief foul that rul●th in the aire , ) and snatcheth away both these great warriours . or , like two emmets in the mole hill of this earth , we fight for the mastery ; in mean while comes the robin-red breast and picks both up , and so devours them . but on the other side , by gentleness we may as much pleasure our selves . it is said of aristides , when he perceived the open scandall which was like to arise , by reason of the contention sprung up between him and themistocles , that he besought him mildly after this manner : sir , we both are no mean men in this common wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves : wherefore good themistocles , let us be at one again ; and if we will needs strive , let us strive who shall excell other in vertue and love . aristippus and aeschines two famous philosophers , being fallen at variance , aristippus came to aeschines , and saies , shall we 〈◊〉 friends again ? yes , with all my heart , saies aeschines ; remember th●● saith aristippus , that though i be your elder , yet i sought for peace : tru● saith aeschines , and for this , i will ever ackowledge you the more worthy man ; for i began the strife and you the peace . and we read of euclid●● that when his brother ( in a variance between them ) said , i would i migh● die if i be not revenged of thee ; he answered again , nay , let me die for it ▪ if i perswade thee not otherwise before i have done : by which one wo●● he presently so won his brothers heart , that he changed his minde , and they parted friends . milde words , and gentle behaviour may be resembled to milk , that quencheth wild fire ; or oyl , that quencheth lime which b● water is kindled . and this was davids way of overcoming , 1 sam. 24 ▪ he whose harp had wont to quiet sauls frenzie , now by his kindness , dot● calm his fury , so that now he sheds tears instead of blood : here was a victory gotten , and no blow stricken . the king of israel set bread and water before the host of the king of syria , when he might have slain them , 2 king 6.23 ▪ what did he lose by it ? or , had he cause to repent himself ? no , he did thereby so prevent succeeding quarrels , that as the text saith ▪ the bands o● aram came no more into the land of israel ; and such a conquest is like that which evagrius recordeth of the romans , namely , that they got such a victory over cosroes , one of the persian kings , that this cosroes made a law , that never after , any kings of persia should move warre against the romans . actions salved up w●th a free forgiveness , are as not done ▪ so every wise christian will do good to them that do hurt to him , yea blesse and pray for them that curse him , as our saviour adviseth ▪ neither is he a fool in it , for if grace comes ( and nothing will procure it sooner than prayers and good examples ) though before they were evil enemies ; now they shall neither be evil , nor enemies . it was a witty answer of socrates , who replied when one asked him , why he took such a mans bitter railing so patiently . it is enough for one to be angry at a time . for if a wise man contend with a foolish man , saith solomon , whether he be angry , or laugh , there is no rest . prov. 29.9 . whereas gentle speech appeaseth wrath , and patience bridleth the secret pratlings of mockers , and blunteth the point of their reproach . had not gideon , judg. & . learned to speak fair as well as to smite , he had found work enough from the swords of iosephs sonnes , but his good words are as victorious as his sword : his pacification of friends better than his execution of enemies , vers . 2 , 3 satyrus , knowing himself cholerick and in that whirry of mind apt to transgresse , when he but suspected ill language from any , he would stop his cars with wax , lest the sense of it should cause his fierce blood to seeth in his distempered skin . and caesar , although he could moderate his passions , having in that civil garboyl intercepted a packet of letters written to pompey from his favorites , brake them not open but burnt them immediately . and pompey committed those letters to the f●re before he read them , wherein he expected to find the cause of his grief . rage is not ingendred , but by the concurrence of cholers , which are easily produced one of another , and born at an instant . when the stone and the sseel meets , the issue ingendred from thence is fire , w●ereas the sword of anger being struck upon the soft pillow of a milde spirit , is broken . the shot of the cannon hurts not wool , and such like yeilding things , but that which is hard , stubborn , and resisting . he is fuller of passion than reason , that will flame at every vain tongues puff : a man that studies revenge , keeps his own wounds green and open , which otherwise would heal and do well . anger to the soul , is like a coal on the flesh , or garment , cast it off suddenly , it doth little harm , but let it lye , it frets deep . wherefore saith one , their malice shall sooner cease than my unchanged patience . a small injury shall go as it comes , a great injury may dine or sup with me , but none at all shall lodge with me , for why should i vex my self , because another hath vexed me ? that were to imitate the fool that would not come out of the pound , saying , they had put him in b● law , and he would come out again by law : or ahab , who because he could not have his will on naboth , would be revenged on himself . as the mad man tears his own hair , because he cannot come at his enemies , or thamar , who defiled her self , to be revenged of her father in law iudah . or the hedg hog , which having laden himself with nuts and fruits , if but the least filberd chance to fall off , as he is going to disburden them in his store-house , will fling down all the rest , in a peevish humour , and beat the ground for anger , as pliny writes . or dogs , which set upon the stone that hath hurt them , with such irefull teeth , that they hurt themselves more than the thrower hurt them ; and feel greater smart from themselves , than from their enemy : which makes archelaus say , it is a great evill , not to be able to suffer evill . and certainly if we well consider it , we shall meet with vexations enough that we cannot avoid if we would never so fain . we need not ( like cercion in suidas ) wrestle , or ( with foolish pannus ) go to law with every man we meet . and yet some ( as if they did delight to vex their own souls , ) like the ethiopians , who , as diodorus relates , lame themselves if their king be lame . i might go on , and shew you , that greece and asia were set on fire for an apple : that , not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats : and lastly , i might shew , that if we suffer not here with patience , we shall suffer hereafter with grief ; for the wages of anger is judgement , even the judgment of hell fire , mat. 5 , 22. chap. iii. 3. they bear the slanders and reproaches of wicked men patiently , for that they are false , and so appertain not unto them . socrates being rayled upon , and called by one all to naught , took no notice of it ; and being demanded a reason of his patience , said , it concerns me not , for i am no such man. diogenes was wont to say when the people mockt him , they deride me , yet i am not derided , i am not the man they take me for . this reason is of more force from the mouth of an innocent christian ▪ if a rich man be called poor , or a sound christian , an hypocrite , he slights it , he laught at it , because he knoweth the same to be false , and that his accuser is mistaken : whereas , if a beggar be called bankrup , or a dissembler , hypocrite , he will wince and kick , and be most grievously offended at it . yea , as soares and ulcers are grieved , not only at a ●ight touch , but even with fear and suspition of being touched , so will an exu●●erate minde , saith seneca . and as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected ears of guil●y persons , saith plutarch . for , let mens tongues , like bells , give but an indefinite , & not a significant sound , they imagin them to speak and mean , whatsoever their guilty consciences frame in the fancie , and whisper in the ear : which are those evil surmises of corrupt mindes , the apostle taxeth , 1 tim. 6.4 . when like caius the humanist , one thinks every word spoken , tends to his disgrace , and is as unwilling to bear , as forbear reproaches . but where the conscience is clear , the case is altered . marius was never offended with any report that went of him , because if it were true , it would sound to his praise , if false , his life and manners should prove it contrary . and indeed , the best confutation of their slanders , is not by our great words , but by our good works . sophocles being accused by his own children , that he grew d●tard , and spent their patrimonies idly , when he was summoned , did not personally appear before the magistrates , but sent one of his new tragedies to their perusall , which being read , made them confess , this is not the work of a man that dotes . so against all clamours and swelling opprobries , set but thine innocency and good life , thou needest do no more . that body which is in good health , is strong , and able to bear the great storms and bitter cold of winter , and likewise the excessive and intemperate heat of the summer ; but with a crazie and distempered body , it is far otherwise : even so , a sound heart , and clear conscience , will abide all tryals : in prosperity it will not be lifted up , in adversity , it will not be utterly cast down : whereas , the corrupt heart and festered conscience , can endure nothing , even a word , if it be pleasing , puffs him up with pride , if not , it swels him with passion . a guilty conscience ( like glasse , ) will sweat with the least breath , and like a windy instrument , be put out of tune with the very distemper of the aire : but when the soul is steeled with goodnesse , no assaults of evil can daunt it . i more fear what is within me ( sayes luther ) then what comes from without : the storms and wind without , do never move the earth , only vapours within , cause earthquakes , jam. 4.1 . no greater sign of innocency when we are accused , than mildness , as we see in ioseph , who being both accused and committed for forcing his mistress , answered just nothing that we can read of , gen. 39.17 , 18. and susanna , who being accused by the two elders of an h●ynous crime ( which they ●lone were guilty of , ) never contended by laying the fault upon them , but ●ppeals unto god whether she were innocent or no. and hannah , whose ●eply to ely ( when he falsly accused her of drunkenness ) was no other ●ut , nay my lord , count not thine handmaid for a wicked woman , 1 sam. ● 15 , 16. neither is their a greater symptome of guiltiness , than our ●reaking into choler , and being exasperated when we have any thing laid to ●ur charge ; witnesse cain , gen. 4.9 . that hebrew which struck his fel●ow . exod. 2.13.14 . saul , 1 sam. 20.32 , 33 , abner , 2 sam. 3. ● . ieroboam , ● king. 13.4 ahab , 1 king. 22.27 . amaziah , 2 chron. 25.16 . uzziah ● chron. 26.19 . herod the tetrarch , luk. 3.19.20 . the men of naza●eth , luk 4 28 , 29. the pharisees ioh. 8.47.48 . and the high priests and scribes , luk. 20.19 , 20. sinne and falshood are like an impudent strumpet , but innocency and truth will veil themselves , like a modest virgin , 2 pet. 2.18 . the more false the matter , the greater noise to uphold it . paul is nothing so loud as tertullus : the weakest cause will be sure to forelay the shrewdest counsell , or the lowdest advocates : errour hath alwayes most words , like a rotten house , that needs most props and crutches to uphold it . simple truth evermore requires least cost , like a beautiful face , that needs no painting ; or a comely body , which , any decent apparell becomes . we plaister over rotten posts , and ragged walls ; substantiall buildings are able to grace themselves . so that as sparks flying up , shew the house to be on fire , and as corrupt spittle shews exulcerate lungs ; so a passionate answer argues a guilty conscience . why doth the hare use so many doublings ? but to frustrate the scent of the hounds . and this is one reason why the former are compared to sheep and lambes ( emblems of innocency ) which being harmed , will not once bleat ; and the latter unto swine , which will roar and cry if they be but toucht . a good conscience is not put out of countenance with the false accusations of slanderous tongues : it throweth them off , as st. paul did the viper , unhurt . innocence and patience are two bucklers sufficient to repulse and abate the violence of any such charge ; the brestplate of righteousnesse , the brazen wall of a good conscience , feareth no such canons . the conscionabl● being railed upon , and reviled by a foul mouth , may reply as once a steward did to his passionate lord , when he called him knave , &c. your honour may speak as you please , but i believe not a word that you say , for i know my self an honest man. yea , suppose we are circled round with reproaches our conscience knowing us innocent , like a constant friend , takes us by the hand and cheers us against all our miseries . a good spirit , will be , as simon to christ , its cross-bearer . a just man saith chrysostome , is impregnable , and cannot be overcome : take away his wealth , his good parts cannot be taken from him , and his treasure is above : cast him into prison and bonds , he doth the more freely enjoy the presence of his god : banish him his countrey , he hath his conversation in heaven : kill his body , it shall rise again : so he fights with a shadow that contends with an upright man. wherefore , let all who suffer in their good names , if conscious and guilty of an enemies imputations , repent and amend : if otherwise , contemn them ; own them not so much , as once to take notice thereof . a wicked heart is as a harrill powder to temptation ; let thine be , as a river of water . yea , seeing god esteems men as they are , and not as they have been , although formerly thou hast been culpable ; yet now thou mayest answer for thy self , as paul did for onesimus , though in times past i was unprofitable , yet now i am profitable : and oppose to them that sweet and divine sentence of sweet and holy bernard , tell me not , satan , what i have been ; but , what i am , and will be . or that of beza in the like case ; whatsoever i was , i am now in christ a new creature : and that is it which troubles thee , i might have so continued long enough ere thou wouldest have vexed at it , but now i see thou dost envy me the grace of my saviour . or that apothegme of diogenes to a base fellow , that told him he had once been a forger of money ; whose answer was , 't is true , such as thou art now , i was once ; but such as i am now thou wilt never be . yea , thou mayest say , by how much more i have formerly sinned , by so much more is gods power and goodness now magnified . as st. austine hearing the donatists revile him for the former wickedness of his youth ; answered , the more desperate my disease was , so much the more i admire the physician . yea , thou mayest yet strain it a peg higher , and say , the greater my sinnes were , the greater is my honour : as , the devi●s which mary magdalen once had , are mentioned for her glory . chap. iv. 4. he beareth the cross patiently , because it is counterpoysed and made sweet with more than answerable blessings . satan and the world may take many things from us , as they did from iob , viz. health , wealth , outward peace , friends , liberty , credit , &c. but they can never take god from us , who gives all : and at the same time supplies the want of these , with comforts farre surpassing , and transcending them . as when a courtier gave it out , that queen mary ( being displeased with the city ) threatned to divert both terme and parliament to oxford ; an alderman askt whether she meant to turn the channel of the thames thither or no : if not ( saith he , ) by gods grace we shall do well enough . for what are the things our enemies can take from us , in comparison of christ , the ocean of our comfort , and heaven the place of our rest ? and therefore in the midst of misery we say with iob , blessed be the name of the lord. quest . but with what comforts doth the lord supply our losses ? answ . the assurance of the pardon of sinne alone , is able to cleer all storms of the minde : it teacheth misery , as sickness , poverty , famine , imprisonment , infamy , &c. to laugh : not by reason of some imaginary epicycles , but by naturall and palpable reasons . yea , let death happen , it matters not : when ● malefactor hath sued out his pardon , let the assises come when they will , ●he sooner the better . but , to this is added the peace of conscience ( the marrow of all comforts , ) ●therwise called the peace of god , which passeth all understanding , and sur●asseth all commending ; and never did man find pleasure upon earth , like ●he sweet testimony of an appeased conscience , reconciled unto god , cleansed ●y the blood of the lamb , and quieted by the presence of the holy ghost . yea , hadst thou ( who most dotest upon the world ) but these comforts , thou ●ouldest not change them for all that satan once offered to our saviour , ●nd are now accepted by many . o good life ( saith an ancient father ) ●hat a ioy art thou in time of distresse ! and another , sweet is the feli●ity of that man , whose works are just , and whose desires are innocent : ●hough he be in phaleris bull. for these are priviledges which ma●e paul ●appier in his chain of iron , than agrippa in his chain of gold , and peter more merry under stripes , than caiphas upon the iudgment seat : and ste●en the like : for though he was under his persecutors for outward condi●ion , yet he was far above them for inward consolation . neither had weal●hy craesus so much riches , in his coffers , as poor iob had , in his conscience . yea , how can he be miserable , that hath christ and all hs merits made sure ●o him ; that hath his name written in heaven . surely , his soul must ●e brim full of brave thoughts , that is able to refresh himself with this me●itation , god is my father , the church my mother , christ the iudge my ●lder brother and advocate , the holy ghost my comforter , the angels mine attendance ; all the creatures mine , for use , the stock of the churches prayers mine for benefit ; the world mine inne ; heaven my home . god ●s alwayes with ●e , before me , within me , overseeing me ; i talk with him in prayer , he with me in his word , &c. sure if these be the accusto●ed meals of a good soul , it cannot chuse but keep naturall heat from de●aying , and make it happy . but behold yet a greater priviledge ; these comforts do not only support ●nd refresh us , and so supply our losses in common calamities ; but even in ●he midst of tortures and torments , which otherwise were intollerable : the naturall mans stomack cannot ( of all enemies ) endure hunger ; yea a ●rison , where he must alwayes lie under hatches , makes him all amort : but ●orthy hawks could clap his hands for joy in the midst of the flames . and ●incentius ( as luther reports ) made a sport of his torments , and gloried , ●hen they made him go upon hot burning coals , as if they had been ●oses . and another that i read of , say ; my good friends , i now finde it true ●ndeed , he that leaveth all to follow christ , shall have in this world centuplum ● hundred fold more ; i have it in that centuplum peace of conscience with me 〈◊〉 parting . and this made ignatius say , he had rather be a martyr then a ●onark . nor did he ever like himself , before he was thus tryed : for when ●e heard his bones crush between the wild beasts teeth , he said , now i begin to be a christian . and anaxarchus being laid along in a trough of stone , and smitten with iron sledges by the appointment of nicocreon 〈◊〉 tyrant of cyprus , ceased not to cry out , strike ▪ smite and beat ; it is not an●●archus , but his vail you martyr so . and a child in iosephus , being all 〈◊〉 to death with biting snippers at the commandment of antiochus , could 〈◊〉 with a loud , assured , and undaunted voice ; tyrant , thou losest time , loe i 〈◊〉 still at mine ease : what is that smarting pain ? where are those torme●●● which whilome thou didst so threaten me withall ? my constancy more tro●bles thee , than thy cruelty me . and how many more of those martyrs 〈◊〉 queen maryes raign , were even ravished , before they could be permitt●● to die ? so grea● , and so passing all expressing , is the peace and comfort 〈◊〉 good conscience . now as the priests of mercury when they eat their figgs and honey , 〈◊〉 out , o how sweet is truth ! so if the worst of a beleivers life in this 〈◊〉 be so sweet ; how sweet shall his life be in heaven ! but i le hold you 〈◊〉 longer in this . a man that hath his sins pardoned , is never compleatly miserable , 〈◊〉 conscience again turns his enemy : whereas on the contrary ; take the 〈◊〉 happy worldling that ever was , if he have not his sins pardoned , he is co●pleatly wretched ( though he sees it not : ) suppose him emperour of 〈◊〉 whole world , as adam , when he was in paradise , and lord of all ; what 〈◊〉 it avail him so long as he had a tormentor within , a self-condemni●● conscience ? which told him , that god was his enemy , and knew no oth●● th●n th●t hell should be his everlasting portion ? certainly this like a dam● could not chuse but put out all the lights of his pleasure , so that paradise ●●self was not paradise to him : which is the case of all wicked men , be the● never so great , never so seemingly happie . true ; wicked men think the godly less merry , and more miserable tha● themselves : yea some , that mirth and mischeif are only sworn brothers , 〈◊〉 this is a foundationlesse opinion . for first , no man is miserable , because 〈◊〉 other so thinks him . secondly , gods word teacheth , and a good conscie●●● findeth , that no man can be so joyfull as the faithfull , though they wa●● many things which others may have . st. austin before his conversion could not tell how he should want those delights , he then found so muc● contentment in : but after , when his nature was changed , when he ha● another spirit put into him ; then he sayes . o how sweet is it to be withou● those former sweet delights ! indeed ▪ carnall men laugh more , but th●● laughter is only the hypocrisie of mirth : they rejoyce in the face only , and 〈◊〉 in the heart , as the apostle witnesseth 2 cor. 5.12 . or as another hath it , where o god there wants thy grace , mirth is only in the face . yea , their own consciences bear me witnesse , as that spanish iudge wel● considered ; who when a murther was committed in a tumultuous crowd o● people , beared all their bosomes , & feeling upon their brests , discovered the guiltie author by the panting of his heart . and tully who makes it an argument of roscius amerinus innocency , that he killed not his father , because he so securely slept . yea , as in prophane joy , even in laughter the heart is sorrowfull ; so in godly sorrow , even in weeping the heart is light and cheerful . the tears of those that pray , are sweeter then the joyes of the theatre , saith st. augustin ; for our cheeks may run down with tears , and yet our mouths sing forth praises ; the face may be pale , yet the heart may be quiet and cheerfull : so st. paul , as sorrowing , and yet alwayes rejoycing . 2 cor 6.10 ▪ neither can it be solid comfort , except it hath his issue from a good conscience . indeed we therefore are not merry enough , because we are not christians enough . now if all our sufferings are thus counterpoysed , and exceeded with blessings ; have we any cau●e to be angry and impatient ? what saith iob ? shall we receive good at the ●●nd of god , and not evill ? he was content to eat the crust with the crumme . indeed his wife ( like the wicked , ) would only have fair weather , all peace and plenty ▪ no touch of trouble : but it is not so with the godly , who have learnt better things . who will not suffer a few stripes from a father , by whom he receiveth so much good , even all that he hath ? diogenes would have no nay , but antisthenes must entertain him his scholar , insomuch that antisthenes , to have him gone , was forc't to cudgell him : yet all would not do , he stirs not , but takes the blowes very patiently ; saying , use me how you will , so i may be your scholar and hear your daily discourses , i care not . much more may a christian say unto god , let me enjoy the sweet fruition of thy presence , speak thou peace unto my conscience , and say unto my soul , i am thy salvation , and then afflict me how thou pleasest , i am content , yea , very willing to bear it . yea , if we well consider the commodity it brings , we shall rather wish for affliction , than be displeased when it comes , col. 1.24 . for , it even bringeth with it the company of god himself : i will be with you in tribulation , saith god to the disconsolate soul , psal . 91.15 . when sidrack , mishack , and abednego , were cast into the fiery furnace , there was presently a fourth came to bear them company , and that was god himself , dan. 3.23 , to 17 , and his presence makes any condition comfortable , were a man even in hell it self . yea , as when st paul was rapt up to the third heaven , he was so ravished with the joy thereof , that he knew not whether he had his body about him or not , 2 cor. 12.2 . whether in the body , or out of the body i cannot tell , god knoweth . so gods presence so ravisheth the soul , that while a man suffers the greatest pain , he knows not whether he be in pain or no , yea god is not only with them , to comfort them in all their tribulation , 2 cor. 1.4 , but in them : for at the same time when the disciples were persecuted , they are said to be filled with joy , and with the holy gh●st , acts 13. ●2 . and as our sufferings in christ do abound , so our consolation also ab●undeth through christ , ● cor. 1. ● ▪ and lastly , he doth comfort us acco●ding to the dayes we are afflicted , and according to the years we have seen evil , psal . 90.15 . so that a christian gains more by his losses and crosses , than the happiest worldling by all his immunities : at it was said of demosthenes , that he got more by holding his peace , than other lawyers di● by their pleading . and if so ; our sufferings require patience with thankfulness : as it fared with iob. object . but what ever others find , thy sufferings are not thus counterpoysed and sweetned ? answ . what 's the reason ? get but the light of grace to shine in thy heart , thy prison shall be an heaven : thy keepers angels : thy chains thy glory : and thy deliverance salvation : grow but heavenly minded , and thou shalt be able to extract gain out of loss : peace out of trouble : strength out of infirmity : out of tears joy : out of sin holiness : out of persecution profit : out of affliction comfort : for godliness in every si●●ness , is a physician : in every contention , an advocate : in every doubt , a schoolman : in all heaviness , a preacher ; and a comforter unto whatsoever estate it comes ; making the whole life , as it were , a perpetual hallelujah . chap. v. 5. because their adversaries are rather to be contemptuously pitied than maligned or reckoned of ; and that whether we regard their present , o● future estate . concerning the present ; if a man distracted ( and so are wicked men touching spiritual things ) do rail on us , we are more sorry for him , than for our selves : yea , who will take in evil part the reproaches and revilings of a man in his feaver ? or who will be angry with a dogge for barking ? ( and such an one hath but the minde of a beast , in the form of a man : ) let us then do the like , in a case not unlike : and not resemble ctesipho the wrastler , who would not put up a blow at the heels of an asse , but like an asse kickt her again . socrates bidding good speed to a dogged fellow , who in requital of his kind salutation , returned him a base answer ; the rest of the company rayling on the fellow , were reprehended by socrates in this manner : if any one ( quoth he ) should pass by us displeased in his body ▪ or distracted in his mind , should we therefore be angry ? or had we not more cause to be fill'd with joy and thank●fulness , that we our selves are in better case ? what need we return rayling for rayling ? all the harm that a common slanderer can do us with his foul mouth , is to shame himself . for his words are like dust , that men throw against the wind , which flyes back into the throwers face , and makes him blinde : for as the blaspheme● wounds himself by wounding christ : so the rayler shames himself , when he thinks to shame another . neither have they power to hurt us ; strong malice in a weak breast , is but like a heavy house built upon slender crutches . true , they conceit of their slanders as the pope of his censures , who if he put a traytor into the rubricke , he is presently a saint in heaven ; if he curse , or excommunicate a christian , he must needs be inrolled in hell ; but we know their words , meer idols , which as the apostle witnesseth ▪ are nothing in the world ; and therefore trouble not thy self about them . what need had david to load himself with an unnecessary weapon ▪ one sword can serve both his enemy and him ; goliahs own weapon shall serve to behead the master : so this mans own tongue shall serve to accuse himself , and acquit thee . whence those noble emperours , theodosius and honorius ; would not have any punished that spake evil of them : for ( said they ; ) if it comes from lightness of spirit , it is to be contemned ; if from madness , it is worthy of pitty ; if from intended injury , it is to be pardoned ; for wrongs are to be forgiven . and indeed , in things that may have a double sense , it is good to think the better was intended ; for so shall we both keep our friends and quietness . again he well considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discern the spirituall objects at which they are offended . father forgive them ( saith our saviour of his enemies , ) for they know not what they do , luk. 23.34 . alas poor ignorant souls , they did but imitate oedipus , who kild his father laius king of thebes , and thought he had killed his enemy . socrates being perswaded to revenge himself of a fellow that kicked him , answered , if an asse had kickt me , should i have set my wit to his , and kick him again ? or if a mastiff had bitten me , would you have me go to law with him ? and when it was told him another time , that such an one spake evill of him , he replied , alas the man hath not as yet learned to speak well , but i have learned to contemn what he speaks . diogenes being told that many despised him , answered ; it is the wisemans portion to suffer of fools . aristotle , being told that ● simple fellow railed on him , was not once moved , but said , let him beat me also being absent , i care not : we may well suffer their words , while god doth deliver us out of their hands : for if we go on in a silent constancy , say our ears be beaten , yet our hearts shall be free . and this heroicall resolution had st. paul , that chosen vessell ; i passe very little to be judged of you ( meaning blind sensualists : ) or of mans judgement , he that judgeth me is the lord , 1 cor. 4.3 , 4. and indeed , an ounce of credit with god , is more worth than a talent of mens praises . i regard not ( quoth plato ) what every one saith ; but what he saith that seeth all things : he knew well enough , that the fame which is derived from fools and knaves is infamy , cato was much ashamed if at any time he had committed any thing dishonest ; but else , what was reproved by opinion only , never troubled him : yea , when a fool struck him in the bath ; and after being sorry for it , cried him mercy ; he would not come so neer revenge , as to acknowledge he had been ●ronged . light injuries are made none by a not regarding . the ignorant multitude among the iews said , that st. iohn had a devill ; and that christ was a glutton , and a wine-bibber : but what saith he by way of answer ? wisdome is justified of her children , matth. 11.18 , 19. let none object the scribes and pharisees joyning with them , who were great scholers ; for no man knows so much , but it is through ignorance that he doth so ill . neither doth our saviour enquire , what the pharisees or priests reputed him ; but whom say men ( meaning those who minded his doctrine ) that i the sonne of man am ? matth. 16.13 . wherefore in these cases it hath been usuall for gods people , to behave themselves liked dead images , which though they be rayled on , and reviled by their enemies , yet have ears , and hear not ; mouths , and speak not , hands , and revenge not ; neither have they breath in their nostrils to make reply : psal . 115.5 , 6 , 7. if you will see it in an example , look upon david , he was as deaf and dumb at reproach , as any stock or stone . they that seek after my life ( saith he ) lay snares , and they that go about to do me evil , talk wicked things all the day ; ( sure it was their vocation to backbite and slander ) but i was as deaf , and heard not ; and as one dumb , which doth not open his mouth . i was as a man that heareth not , and in whose mouth are no reproofs , psal . 38 . 1●.13 . this innocent dove was also as wise as a serpent , in stopping his ears and refusing to hear the voice of these blasphemous inchanters , charmed they never so wisely , which being so , let us hear with patience , and say with tacitus , you are able to curse , and i to contemn : tu linguae ego aurium sum dominus , you are master of your tongue , and i of mine ears . what saith one advisedly ? when we are provoked to fight with women , the best way is to run away . and indeed , he that le ts loose his anger upon every occasion , is like him that lets go his hawk upon every bayt . indeed in gods cause the case may differ . when iulian in a mock asked maurice bishop of chalcedon , why his galilean , god could not help him to his fight ; he replied , i am contentedly blind , that i may not see such a tyrant as thou art . and as their words are to be contemned by us , so are their challenges to fight . when a young gallant would needs pick a quarrell with an ancient tried souldier , whose valour had made him famous : it was generally held , that he might with credit refuse to fight with him , until his worth should be known equivalent to his : saying , your ambition is to win honour upon me , whereas i shall receive nothing but disgrace from you . the goshawke scorns to fly at sparrows those noble doggs which the king of albany presented to alexander , out of an overflowing of courage , contemned to encounter with any beasts , but lyons and elephants : as for stagg● , wild boars and bears , they made so little account of , that seeing them , they would not so much as remove out of their places . and so the regenerate man , which fighteth daily with their king , satan , scorns to encounter with his servant and slave , the carnall man. and this is so far from detracting ▪ that it adds to his honour , and shews his courage and fortitude , to be right generous and noble . again secondly , the wager is unequall , to lay the life of a christian against the life of a ruffian ( and the blind sword makes no difference of persons ) the one surpassing the other , as much as heaven , earth ; angels , men ; or men beasts : even aristippus ( being derided by a fearless souldier , for drooping in danger of shipwrack , ) could answer , thou and i have not the like cause to be afraid : for thou shalt only lose the life of an asse , but i the life of a philosopher . the consideration whereof , made alexander ( when he was commanded by philip his father to wrastle in the games of olympia , ) answer ; he would , if there were any kings present to strive with him , else not ; which is our very case : and nothing is more worthy our pride , than ( that which will make us most humble if we have it , ) that we are christians . when an embassadour told henry , the fourth that magnificent king of france , concerning the king of spains ample dominions : first said he , he is king of spain : is he so ? saith henry , and i am king of france : but said the other , he is king of portugall , and i am king of france , saith henry : he is king naples and i am king of france : he is king of sicily , and i am king of france : he is king of novae hispaniola , and i am king of france : he is king of the west indies and i , said henry , am king of france : he thought the kingdom of france only , equivalent to all those kingdoms . the application is easie , the practise usuall with so many , as know themselves heirs apparent , to an immortall crown of glory . and as touching their future estate , fret not thy self ( saith david ) because of the wicked men , neither be envious for the evill doers ; for they shall soon be cut down like grass , and shall wither as the green herb , psal 37 1 , 2 ▪ this doth excellently appear in that remarkable example of samaria , besieged by benhadad and his host , 2 king. 7.6 , 7. as also in haeman who now begins to envy , where half an hour since he had scorned : as what could so much vex that insulting agagite , as to be made a lackie to a despised iew ? yea , not to mention that which followed , stay but one hour more , the basest slave of persia , will not change conditions with this great favourite , though he might have his riches and former honour to boot . i might instance the like of pharaoh , exod. 15.9 , 10 , 19. senacherib , isa . 37.36 , 37 , 38. herod , acts 12 ▪ 22 , 23. and many others ; but experience shews , that no man can sit upon so high a cogue , but may with turning prove the lowest in the wheele ; and that pride cannot climbe so high , but iustice will fit above her . chap. vi. 6. because they have respect unto gods commandments who saith , by your patience possesse your souls , luk. 21 , 19. be patient toward all men , 1 thes . 5 , 14. and let your patient mind be known unto all men , phil. 4.5 . more especially ; let not the sun go down upon your wrath , neither give plac● to the devill , ephes ▪ 4.26 , 27. from whence observe this by the way , that he which lies down in wrath hath the devill for his bedfellow . see , saith paul , that none recompence evill unto any man , 1 thes . ● . 15 . and again , be not overcome with evill , but overcome evill with goodness rom. 12.21 . yea , saith our saviour , love your enemies , do well to the● that hate you , bless them that curse you , and pray for them which hurt you , luk. 6.27 , 28 : and in case thine enemy hunger , instead of adding to his affliction , give him bread to eat ; if he thirst , give him water to drink ; or else thou breakest gods commandment touching patience , prov. 25.21 . rom. 1● . 20 ▪ and consequently art in the sight of god a transgressour of the whole la● and standest guilty of the breach of every commandment , james , 2.10 , 11. we know the frantick man , though he be sober eleven moneths of the year , yet if he rage one , he cannot avoid the imputation of madness . now as gods children should do whatsoever he commands cheerfully , and take whatsoever he doth thankfully ; so god suffers such wrongs to be , that he may exercise thy patience , and he commands thee to forgive those wrongs , that thou mayest exercise thy charity , and approve thy sincerity : many say , lord , lord ; but if you love me , saith christ , keep my commandments . it is an idle ceremony to bow at the name of iesus , except we have him in our hearts , and honour him with our lives . phraates sent a crown as ● present to caesar , against whom he was up in arms ; but caesar returned 〈◊〉 back with this answer ; let him return to his obedience first , and then i 'le accept of the crown , by way of recog●i●ance . god admits none to heaven ( saith justin martyr ) but such as can perswade him by their works , that they have loved him . and indeed , take a man that truly loves god , he will easily be friends , not easily be provoked . true , take him unexpectedly , he may have his lesson to seek ( even he that was the meekest man upon earth , threw down that in a sudden indignation , which in cold blood he would have held faster than his life , exod. 32.19 . ) but when he bethinks himself what god requires , it is enough . when t●ribaezus a noble persian was arrested , at first he drew his sword , and defended himself ; but when they charged him in the kings name , and enformed him they came from his majesty , he yielded presently , and willingly . if then we will approve our selves true obedienciaries , let our revenge be like that of elisha's to the aramites , instead of smiting them , set bread and water before them : or like that of pericles , who as plutarch reports , when one had spent the day in rayling upon him at his own door , least he should go home in the dark , caused his man to light him with a torch . and to do otherwise is ammonite ▪ like , to entreat those embassadours ill , which are sent in kindnesse and love : for these afflictions are gods embassadours , and to handle them rufly , yea , to repine or grudge against them , is to intreat them evill . and certainly , as david took it not well when the ammonites ill intreated his embassadours , so god will not take the like well from thee , 1 chron. 19. but secondly , as the law of god bindes us to this , so doth the law of nature : whatsoever you would that men should do unto you even so do you unto them , matth. 7.12 . our saviour doth not say , do unto others , as others do unto you , but as you would have others do unto you . now if we have wronged any man , we desire that he should forgive us , and therefore we must forgive him . nor would we have any man traduce us behind our backs : therefore st. austin writ over his table thus to speak ill of the absent forbear : or else sit not at table here . lex talionis was never a good christian law. if i forgive not , i shall not be forgiven , mar. 11.26 so to say of our enemies , as sampson once of the philistins : even as they did unto me , so i have done unto them , is but an ill plea. for the law of god , and the law of nature forbids it ; and doth not the law of nations also ? yes , throughout the whole world : either they have no law , or else a law to prohibit men from revenging themselves . when we have suffered some evill , the flesh , our own wisdome , like the king of israel , 2 king. 6.21 . will bid us return evill to the doer ; but the spirit or wisdome of god , like elisha , opposeth and bids us return him good notwithstanding his evill . but the flesh will reply , he is not worthy to be forgiven : i , but saith the spirit , christ is worthy to be obeyed , who hath commanded thee to forgive him . now , whethers counsell wilt thou follow ? it is not alwayes good to take our own counsell ; our own wit often hunts us into the snares , that above all we would shun . we oft use means of preservation , and they prove destroying ones . again , we take courses to ruin us and they prove means of safety . how many flying from danger , have met with death ; and on the other side , found protection even in the very jawes of mischief , that god alone may have the glory . it fell out to be part of mithridates misery , that he had made himself unpoysonable , all humane wisedom is defective , nor doth the fools bolt ever misse : whatsoever man thinketh to do in contrariety , is by god turned to be an help of hastning the end he hath appointed him . we are governed by a power that we cannot but obey , our minds are wrought against our mindes to alter us . in brief , man is oft his own traytor , and maddeth to undo himself . wherefore take the spirits and the words direction . render good for evil , and not like for like , though it be with an unwilling willingnesse ; as the merchant casteth his goods over board , and the patient suffers his arm or leg to be cut off : and say with thy saviour , neverthelesse ; not my will but thy will be done . but yet more to induce thee hereunto ; consider in the last place , that to avenge thy self , is both to lose gods protection , and to incur his condemnation . we may be said to be out of his protection , when we are out of our way which he hath set us : he hath promised to give his angels charge over us , to keep us in all our wayes , psal . 91.11 . that is , in the way of obedience , or the way of his commandements . but this is one of the devils wayes , a way of sinne and disobedience ; and the refore hath no promise or assurance of protection : we may trust god , we may not tempt him : if we do , what seconds soever we get , christ will not be our second . where is no commandement , there is no promise ; if we want his word , in vain we look for his 〈◊〉 . when we have means to keep our selves , gods omnipotency is for the present dscharged . if eutychus had fallen down out of a saucy malipertnes● ▪ i doubt whether he had been restored by st paul , acts 20.9 . wasts and stray●s , are properly due to the lord of the soyl : and you know what the devill said to our saviour , luk. 4.6 . which in a restrained sense is true . and therefore when one in gods stead rebuked satan , touching a virgin whom he possest at a theatre , saying , how durst thou be so bold , as to enter into my house ? satan answers , because i found her in my house ▪ as chrysostom delivers it . i am sure dinah fell into foul hands , when her fathers house could not hold her : and sampson the like , when he went to dalilah : and ionah , when he went to tarshish : and the seduced prophet , when he went beyond his commission , set him by god : and many the like , who left the path of gods protection , where the angels guard and watch to walk in the devils by way of sinne and disobedience . the chickins are safe under the wings of their mother , and we under the providence of our father ; so long as we hold the tenure of obedience , we are the lords subjects , and if we serve him , he will preserve us . a priest might enter into a leprous house without danger : because he had a calling from god so to do , and we may follow god dry-shod through the red-sea . neither need we vex our selves with cares , as if we lived at our own cost , or trusted to our own strength : but when a man is fallen to the state of an out-law or rebell ; the law dispenseth with them that kill him , because the prince hath excluded him from his protection . now this being our case , say there shall happen any thing amisse , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering , what comfort canst thou have ? whereas , if god bring us into crosses , he will be with us in those crosses , and at length bring us out of them more refined . you may observe , there is no such coward , none so valiant as the believer : without gods warrant he dares do nothing ; with it , any thing . nothing without it . those saith basil ( to a great man that perswaded him to yeeld ) who are trained up in the scriptures , will rather die in an holy quarrell , than abate one syllable of divine truth . nor would any solicite them to do ill , did they rightly know them : for what cicero speaks of cato ( viz. o gentle cato , how happy art thou to have been such an one ? that never man durst yet presume , to solicite thee in any dishonest cause , or contrary to duty ) may be applied to every believer , rightly so stiled : when the tormentors of marcus arethusius ( who laid to his charge the pulling down of an idolatrous temple ) offered him his pardon , in case he would give so much as would build it up again , he refused it ; and being further urged to give but half , he refused it : at last , being told that if he would give but a little towards it , they would release him ; he refused to give them so much as an half penny : saying , no not an half penny ; for it is as great wickedness , said he ; to confer one half penny , in case of impiety , as if a man should bestow the whole . a good conscience being in the greatest torture , will not give one half penny to be released , with hurt to his conscience : he scans not the weight of the thing , but the authority of the commander : and such have no good consciences , that dare gratifie satan , in committing the least sinne , or neglect god in the smallest precept . the conscionable nazarite , numb . 6. did not only make scruple of guzling , and quaffing whole flagons of wine , but of eating only a husk , or an kernell of the grape : knowing the one was as well forbidden as the other . will any man eat poyson because there is but a little of it ? a small bullet may kill a man as well as a great one . goliah was as much hurt by davids little stone , as sampson by the weight of a whole house . and ely died as well by falling back in his chair , as iezabel by being thrown down from an high window . and what saith our saviour to the unjust steward ? he that is faithfull in that which is least , is faithfull also in much ; and he that is unjust in the least , is unjust also in much , luk. 16.10 . he that will corrupt his conscience for a pound , what would he do for a thousand ? if iudas will fell his master for thirty pence , what would he not have done for the treasury ? alas , there are no sins small but comparatively : these things ( speaking of mint and cummin ) ought ye to have done , sayes our saviour , and not have left the other undone , luk. 11.42 . wherefore it is with a good and tender conscience , as it is with the apple of the eye , for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of ; so a good and tender conscience is disquieted , not only with beams , but moats , even such as the world accounts trifles ; it strains not only at cammels , but gnats also . a sincere , heart is like ● neat spruce man , that no sooner spies the least speck or spot on his garment , but he gets it washt or scrap't off : the common christian , like a nasty sloven , who , though he be , all foul and besmeared , can indure it well enough : yea , it offends him that another should be more neat than himself . but such men should consider , that though they have large consciences , that can swallow down any thing , yet the sincere and tender conscience is not so wide . a strait shooe cannot indure the least pibble stone , which will hardly be felt in a wider ; neither will god allow those things in his children , which he permits in his enemies : no man but will permit that in another mans wife or child , which he would abhor in his own . a box of precious oyntment , may not have the least fly in it ; nor a delicate garden , the least weed , though the wildernesse be overgrown with them . i know the blind world so blames the religious , and their religion also , for this nicenesse , that they think them hypocrites for it : but this was iobs comfort in the aspersion of hypocrisie , my wi●ness is in heaven , and my record on high . and as touching others that are offended , their answer is , take thou o god ( who needest not ●ur sinne to further thy work of grace ) the charge of thy glory , give us grace to take charge of thy precepts . for sure we are , that what is absolutely evill , can by no circumstance be made good ; poys●n may be qualified and become medicinall ▪ there is use to be m●de of an enemy ; sicknesse may turn to our bette● health ; and death it self to the faithful , is but a door to life , but sinne , be it never so small , can never be made good . thus you have seen their fear , but look also upon their courage , for they more fear the least sinne , t●an the greatest torment . all the fear of satan and his instruments , ariseth from the want of the true fear of god ; but the more a man fears god , the lesse he fears everything else . fear god , honour the king 1 pet. 2.14 , 17. he that fears god , doth but honour the king , he need not fear him , rom. 13.3 . the law hath not power to smite the vertuous . true , many have an opinion not wise . that piety and religion abates fortitude , and makes valour feminine : but it is a foundationlesse conceit . the true beleever fear● nothing but the displeasure of the highest , and runs away from nothing but sinne . indeed he is not like our hot spurs , that will fight in no cause but a bad , that fear where they should not fear , and fear not where they should fear , that fear the blasts of mens breath , and not the fire of god● wrath , that fear more to have the world call them cowards for refusing , then god to judg them rebels for undertaking : that tremble at the thought of a prison , and yet not fear hell fire : that can govern towns and cities , and let ● silly woman over-rule them at home ; it may be a servant or a child , as themistocle● sonne did in greece : what i will , said he , my mother will have done , and wh●t my mother will have , my father doeth . that will undertake a long journey by sea in a w●erry , as the desperate marriner hoysteth sayl in a storm , and sayes none of this ancestors were drowned : that will rush fearlesly into infected houses , and say , the plague never ceizeth on valiant blood , it kills none but cowards : that languishing of some sicknesse , will strive to drink it away , and so make hast to dispatch both body and soul at once : that will run on high battlements , gallop down steep hils , ride over narrow bridges , walk on weak ice , and never think what if i fall ? but what if i passe over and fall not ? no , he is not thus fearlesse , for this is presumption and desperate madnesse , not that courage and fortitude which ariseth from faith , and the true fear of god ; but from blindnesse and invincible ignorance of their own estate : as what think you ? would any man put his life to a venture , if he knew that when he died he should presently drop into hell ? i think not . but let the beleeving christian , ( who knowes he hath a place reserved for him in heaven ) have a warrant from gods word ; you cannot name the service , or danger that he will stick at . nor can he lightly fail of successe . it is observed that trajan was never vanquished , because he never undertook warre without just cause . in fine , at he is most fearfull to offend , so he is most couragious in a good cause ; as abundance of examples witnesse , whereof i 'le but instance two : for the time would be too short to ●ell of abraham , and moses , and caleb , and david , and gideon , and baruck and sampson , and ieptha , and many others ; of whom the holy ghost gives this generall testimony ; that by faith of weak they are made strong , waxed valiant in battel , turned to flight the armies of the aliants , subdued kingdoms , stopt the mouths of lyons , quenched the violence of the fire , &c. heb. 11.22 , to 35. nor will i pitch upon ioshua , whom neither caesar , nor pompey , nor alexander the great , nor william the conquerour , nor any other ever came near , either for valour or victories : but even ionathan before , and the martyrs , after christ , shall make it good . as what think you of ionathan , whom neither steepness of rocks , nor multitude of enemies , could discourage , or diswade from so unlikely an assault ? is it possible , if the divine power of faith , did not add spirit and courage , making men more then men ; that two should dare to think of encountering so many thousands ? and yet behold ionathan and his armour bearer put to flight , and ●●rified the hearts of all the philistins , being thirty thousand chariots , six thousand horse-men , and foot-men like the sand of the sea-sh●re , 1 sam. 14.15 . o divine power of faith ! that in all attemps and difficulties makes us more then men , and regards no more armies of adversaries , than swarms 〈◊〉 . a natural man in a project so unlikely , would have had many thoughts of discouragment , and strong reasons to diswade him : but his faith dissolves impediments , as the sunne doth dews ; yea , he contemns all fears , over-looks all impossibilities , breaks through all difficulties with a resolute courage , and flies over all carnall objections with celestiall wings ; because the strength of his god , was the ground of his strength in god. but secondly ▪ to shew that their courage is no less passive , than active ; look upon that noble army of martyrs , mentioned in ecclesiastical history , who went as willingly and cheerfully to the stake , as our gallants to a play ; and leapt into their beds of flames , as if they had been beds of down : yea , even weak women , and young striplings , when with one dash of a pen , they might have been released . if any shall yet doubt which of the two ( the religious or prophane ) are most valiant and couragious ; let them look upon the demeanour of the twelve spies , numb . the 13th and 14th chapters ; and observe the difference between the two faithfull and true hearted , and the other ten : then will they conclude , that piety and religion doth not make men cowards ; or if it do , that as there is no feast to the churles , so there is no fight to the cowards . true , they are not soon , not easily provoked ; but all the better , the longer the could fit in an ague , the stronger the hot fit . i know men of the sword , will deem those the greatest cowards that are least apt to fight . but as when it was objected to a martyr , that his christ was but a carpenters sonne , he aswered , yea , but such a carpenter as built heaven and earth : so we grant , we are cowards , as they tearm us , but such cowards as are a●le to prevail with god , gen. 32.26 , 28. exod. 32.10 . and overcome the world , the flesh , and the devil , 1 ioh. 5.4 . gal. 5.24 1 ●oh . 2.14 . which is as much valour and victory as we care for . tru●● is truth , as well when it is not acknowledged , as when it is : and experience tell us , that he who fears not to do evill , is alwayes afraid to suffer evill . yea the word of god is expresse ; that none can be truly valarous , but such as are truly religious , the wicked fly when none pursueth , but the righeous are as bold as a lyon , prov. 28.1 . the reason whereof i● , if they live , they know by whom they stand ; if they die , they know for whose sake they fall . but what speak i of their not fearing death , when they shall not fear even the day of iudgment , 1 joh. 4.17 . hast not thou o saviour bidde● us , when the elements shall be dissolved , and the heavens shall be flaming about our ears , to lift up our heads with joy , because our redemption draweth nigh , luk. 21.25 , to 29 , wherefore saith the valiant believer , come death , come fire , come whirlewinde , they are worthy to be welcome that shall carry us to immortality . let pagans and infidels fear death , saith st. cyprian who never feared god in their life , but let christians go to it as travellers unto their native home ; as children unto their loving father ; willingly , joyfully . let such fear to die , as have no hope to live a better life : well may the brute beasts fear death , whose end of life is the conclusion of their being : well may the epicure tremble at it , who with his life looketh to lose his felicity : well may ignorant and unrepentant sinners quake at it , whose death begins their damnation : well may all those make much of this life , who are not sure of a better ; because they are conscious to themselves , that this dying life , will but bring them to a living death , they have all sown in sinne , and what ●an they look to reap , but misery and vanity ? sinne was their traffique , and grief will be their gain ; detestable was their life , and damnable will be their decease . but it is otherwise with the godly , they may be killed , but cannot be hurt ; for even death ( that fiend ) is to them a friend , like the read sea to the israelites , which put them over to the land of promise , while it drowned their enemies . it is to the faithful as the angels were to lot , who snatcht him out of sodome , while the rest were consumed with fire and brimstone . every believer is christs betrothed spouse , and death is but a messenger to bring her ●ome to her husband : and what chaste or loving spouse , will not earnestly desire the presence of her bridegroom ( as st. austin speaks ? ) yea , the day of death to them , is the day of their coronation : and what princely heir does not long for the day of his inst●lm●●t , and rejoyce when it comes ? certainly it was the sweetest voit● that ever the thief heard in this life , when christ said unto him , this day shalt thou be with me in paradise , luk. 23.43 . in a word , as death to the wicked , puts an end to their short joyes , and begins their everlasting sorrowes : so to the elect , it is the end of all sorrow , and the beginning of their everlasting joyes . the end of their sorrow ; for whereas complaint of evils ▪ past , sense of 〈◊〉 , and fear of future , have shared our lives amongst them ; death is 1. a supersedeas for all diseases ; the resurrection knows no imper●●ction , 2 , it is a writ of ease , to free us from labour and servitude : like moses 〈◊〉 delivered gods people out of bondage , and from brick making i● ●egypt . 3. whereas our ingresse into the world , our progresse in it , our egress● ●ut of it , is nothing but sorrow ( for we are born crying , live grumbling , ●nd die sighing ) death is a medicine , which drives away all these , for we ●hall rise triumphing . 4. it shall revive our reputation● , and cleer our names from all ignomi ▪ ●y and reproach ; yea , the more contemptible here , the more glorious here 〈◊〉 . now a very duellist will go into the field to seek death , and finde ●onour . 5. death to the godly is as a goal ▪ delivery , to let the soul out of the ●rison of the body , and set it free . 6. death frees us from sinne , an inmate that ( spite of our teeth ) will ●●oust with us , so long as life affords it ho●se room : for what is it to the ●●ithfull , but the funerall of their vices , and the resurrection of their vertues . chap. vii . because patience in suffering brings a reward wi●h it . in reason a man would forgive his enemy ev●n for his own ●ake , were there no ●ther motive ●o perswade him : for to let passe many things of no smal● moment , as that , if we forgive not , we can do no part of ●ods worship ●hat is pleasing to him ; for we cannot pray aright , 1 tim. 2.8 . we ●annot communicate in the sacrament , but we make our selves guilty of christs blood , 1 cor. 11.27 . matth. ● . 24 . we cannot be good hearers ●f the word , iames 1.21 . and that it makes a man captive to satan ▪ ephes . 4.26 , 27. and many the like : if ye forigve men their trespasses , ( saith our saviour , ) your heavenly father also will forgive you ; but if you for●ive not men their trespasses , neither will your heavenly father forgive you ●our trespasses , mat. 6.14 , 15. so he that will not be in charity , shall never be in heaven : and why should i do my self a shrewd turn because ●nother would ? yea , we desire pardon , as we give pardon ; and we would ●e loath to have our own lips condemn us . when we pray to god to forgive us our trespasses , as we also forgive them that trespasse against us , ●nd do not resolve to forgive our brethren ; we do ineffect say , lord condemn us , for we will be condemned : whereas he that doth good to his enemy , e●en in that act , doth better to himself . again , blessed is the man ( saith st. iames ) that endureth temptation ( viz. with patience ) for when he is tried , he shall receive the crown of life , james 1.12 . and this made moses not only patient in his sufferings , but joyfull , esteeming the rebuke of christ greater riches than all the measures of aegypt : for saith the text , he had respect unto the recompence of the reward , heb. 11.26 . and well it might ; for whereas the highest degree of suffering , is not worthy of he least and lowest degree of this glory , rom. 2.18 . st. paul witnesseth , that our light affliction which is but for a moment ( if it be borne with patience ) causeth unto us a far most excellent and eternall weight of glory , while we look not on the things that are seen , but on the things which are not seen , 2 cor. 4.17 , 18. where note the incomparablenesse and infinite difference between the work and the wages : light affliction receiving a weight of glory , and momentary afflictions , eternall glory : answerable to the reward of the wicked , whose empty delights live and die in a moment : but their insufferable punishment is interminable and endless : as it fared with pope sixtus the fifth ( who sold his soul to the devill , to enjoy the glory and pleasure of the popedom for seven years ) their pleasure is short , their pain everlasting : our pain is short , our joy eternall . what will not men undergo , so their pay may be answerable ? the old experienced souldier fears not the rain and storms above him , nor the numbers falling before him , nor the troops of enemies against him , nor the shot of thundring ordinance about him ; but looks to the honourable reward promised him . when philip asked democritus , if he die , not fear to lose his head , he answered , no : for ( quoth he , ) if i die , the athenians will give me a life immortall : meaning , he should be s●●●ued in the treasury of eternall fame : if the immortality ( as they thought ) of their names , was such a strong reason to perswade them to patience , and all kind of worthinesse ; what should the immortality of the soul be to us ? alas , vertue were a poor thing , if fam● only should be all the garland that did crown her : but the christian knowes , that if every pain he suffers were a death , and very crosse an hell ; he shall have amends enough . which made the martyrs such lambs in suffering , that their persecutors were more weary with striking , than they with suffering ; and many of them as willing to die as dine . when modestus the emperours lieutenant , told basil what he should suffer ; as confiscation of goods , cruell tortures , death , &c. he answered , if this be all , i fear not : yea had i as many lives , as i have hairs on my head , i would lay them all down for christ , nor can your master more benefit me than in sending me to my heavenly father , to whom i now live , and to whom i desire to hasten . and another time , being threatned in like manner by the emperour ▪ he bad him fright babies with such bugbares . his life might be taken away , but not his comforte , his head ; but not his crown . yea , persecutors , are but our fathers goldsmiths , ( sayes bernard ) working to adde pearles , to the crowns of the saints . whence gordius could say to his tormentors , it is to my great loss , if you bate me any part of my sufferings . i could abound with ●●amples of this nature . no matter ( quoth one of them ) what i suffer on earth , so i may be crowned in heaven . i care not , quoth another , what becometh of this frail bark my flesh ; so i have the passenger , my soul , safely conducted . and another , if ( lord ) at night thou grant'st me lazarus boon , let dives dogs lick all my sores at noon , and a valiant souldier going about a christian atchievement ; my comfort is , though i lose my life for christs sake , yet i shall not lose my labour ; yea , i cannot endure enough to come to heaven . lastly , ignatius going to his martyrdom , was so strongly ravished with the joyes of heaven , that he burst out into these words ; nay , come fire , come beasts , come breaking my bones , racking of my body , come all the torments of the devill together upon me , come what can come in the whole earth , or in hell , so i may enjoy iesus christ in the end . i might shew the like , touching temptations on the right hand , which have commonly more strength in them , and are therefore more dangerous , because more plausible and glorious . when valence sent to offer basil great preferments , and to tell him what a great man he might be : basil answers , offer these things to children not to christians . when some bad , stop luthers mouth with preferment : one of his adversaries answered , it was in vain , he cares neither for gold , nor honour . and when they offered to make him a cardinall , if he would be quiet ; he answered , no. i will not betray the truth by my silence , if you would make me pope . when valence the emperour offered basil great sums of money , and high preferment to tempt him : he answered , can you give me money that shall last for ever , and glory that will eternally flourish ? when pyrrhus tempted fabritius , the first day with an elephant , so huge and monstrous a beast as before he had not seen , the next day with money and promises of honour , he answered , i fear not thy force , and i am too wise for thy fraud . but i shall be censured for exceeding . thus hope refresheth a christian , as much as misery depresseth him ; it makes him defie all that men or devils can do , saying , take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagin ; yet i am well enough , so long as thou canst not take away the reward of all , which is an hundred sold more even in this world , and in the world to come , life everlasting . mark. 10.29 , 30. i confess many are such milksops , for want of faith , and experience : that they are dishartned with scoffs alone , but no need . for , if they should turn their words into blowes , and ( instead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . when iohn baptists was delivered from a double prison , of his own , of herods , and placed in the glorious liberty of the sonnes of god , what did he lose by it ? his head was taken off , that it might be crowned with glory ; he had no ill bargain of it , they did but hasten him to immortality : and the churches daily prayer is , come lord iesus , come quickly . yea , what said blessed bradford ▪ in christs cause to suffer death , is the way to heaven on horsback ; which hath made some even slight the sentence of death , and make nothing of it . it is recorded of one martyr , that hearing the sentence of his condemnation read , wherein was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turns to the people , and with a smiling countenance saies ; and all this is but one death , and each christian may say ( of what kinde soever his sufferings be ) the sooner i get home , the sooner i shall be at ease . yea , whatever threatens to befall him he may answer it as once that noble spartan , who being told of the death of his children , answered , i knew well they were all begot mortall . secondly , that his goods were confiscate , i knew what was but for my use , was not mine . thirdly , that his honour was gone , i knew no glory could be everlasting on this miserable earth . fourthly , that his sentence was to dye . that 's nothing , nature hath given like sentence both of my condemners and me . wicked men have the advantage of the way , but godly men of the end ; who fear not death because they feared god in their life . i know carnall men will either not believe this , or should they see it acted , ( as in queen macies dayes ) they would be amazed at it . and no wonder for to speak truth , faith and patience are two mi●acles in a christian . a protestant martyr being at the stake , in the midst of furious and outragious flames , cried out , behold ye papists , whom nothing will convince but miracles ; here see one indeed , for in this fire i feel no more pain , than if i were in a bed of down , yea it is to me like a bed of roses : and cassianus reporteth , that when a martyr was tormented by the infidels , and asked by way of reproach , what miracle his christ had done ; he answered , he hath done what you now he hold ; enabled me so to bear your contumelies , and undergo all these tortures so patiently , that i am not once moved ; and is not this a miracle worthy yout taking notice of ? and indeed , what have we by our second birth , which is not miraculous in comparison of our naturall condition ? it was no lesse then a miracle for zacheus , a man both rich and covetous , to give half his goods to the poor , and make restitution with the residue , and , all this in his health . it was a great miracle , that ioseph in the arms of his mistress , should not burn with lust . it is a great miracle for a man to forsake houses , and lands , and all that he hath ; yea , to hate father , and mother , and wife , and children , and his own life to be christs disciple . it is a great miracle , to rejoyce in tribulation , and smile death in the face . it is a great miracle that of fierce and cruell wolves , bears , lyons , we should be transformed into meek lambs , and harmless doves and all this , by the foolishness of preaching christ crucified . indeed , they were no miracles , if nature could produce the like effect : but he must not look to s●and in competion with grace , for which consult , phil. 3 , 4. ●●m . 5.5 . phil. 4.13 . alas , grace and faith transcend nature and reason : 〈◊〉 much as reason doth sense , for patience ( rightly so called ) is a preroga●●ve royall , peculiar to the saints . it is well if philosophy have so much ●isdome , as to stand amazed at it . neither is it true christian patience , ●●cept 1. it flow from a pious and good heart , sanctified by the holy ghost . ● be done in knowledge of , and obedience to gods c●mmand . 3. that we 〈◊〉 it in humility , and sincere love to god. 4. that it be done in faith . ● that we aim at gods glory ( not at our own , ) and the churches good 〈◊〉 our sufferings . 6. that we forgive , as well as forbear ; yea , love , ●●ay for , and return good to our enemies for their evill . and thus you see how patient suffering is rewarded , both here and ●●reafter ; that we lose whatever we do lose by our enemies , no otherwise ●●an the husbandman loseth his seed : for whatever we part withall , is but 〈◊〉 seed cast into the ground , which shall even in this life , according to our ●●●viours promise , return unto us the increase of an hundred fold , and in 〈◊〉 world to come , life everlasting . mark. 10.19 , 30 , but admit patience ●ould neither be rewarded here , nor hereafter ; yet it is a sufficient ●●ward to it self : for , hope and patience are two soveraign and universall ●●medies for all diseases . patience is a counterpoyson or antipoyson for all 〈◊〉 . it is like the tree which moses cast into the waters , exod. 15.25 . ●r as that tree made the waters sweet , so patience sweetens afflicti●n ▪ 〈◊〉 is as larde to the lean meat of adversity . it makes the poor beggar 〈◊〉 teacheth the bond-man in a narrow prison to enjoy all liberty and ●●●iety for , the patient beleever , though he be alone , yet he never wants ●●mpany : though his diet be penury , his saewce is content : all his miseries ●●nnot make him sick , because they are digested by patience . and indeed , is not so much the greatnesse of their pain , as the smalnesse of their pa 〈◊〉 , that makes many miserable ; whence some have ( and not unfitly ) ●●embled our fancies , to those multiplying glasses made at venice , which 〈◊〉 put to the eye , make twenty men in arms shew like a terrible ●rmy . and every man is truly calamitous , that supposeth himself so : ● oftentimes we die in conceit , before we be truly sick : we give the bat 〈◊〉 for lost , when as yet we see not the enemy . now crosses are either ●nderous or light , as the disciples or scholers esteem them : every man ● so wretched , as he beleeveth himselfe to be . the tast of goods or evils ●oth greatly depend on the opinion we have of them ; and contentation , ●ke an old man spectacles , make those characters easie and familiar that ●therwise would puzzle him shrewdly . afflictions are as we use them ; ●●eir is nothing grievous , if the thought make it not so : even pain it self ●aith the philosopher ) is in our power , if not to be disanulled , yet at 〈◊〉 to be diminshed through patience : very gally slaves , setting 〈◊〉 by their captivity , find freedom in bondage . patience is like a golden ●eld in the hand , to break the stroak of every crosse , and save the heart ●●ough the body suffer . a sound spirit , saith solomon , will bear his infirmity , prov. 18.14 . patience to the soul , is as the lid to the eye● as the lid being shut , when occasion requires , saves it exceedingly● patience intervening between the soul and that which it suffers , 〈◊〉 the heart whole , and cheers the body again . and therefore , if you 〈◊〉 it , when you can passe by an offence , and take it patiently and quie● you have a kind of peace and joy in your heart , as if you had gott●● victory , and the more your patience is , still the lesse your pain is : for 〈◊〉 light burthen at the arms end weigheth heavier by much , than a 〈◊〉 of treble weight , if it be born on the shoulders which are made to 〈◊〉 so if a man set patience to bear his crosse , the weight is nothing to 〈◊〉 it would be if that were wanting : in a word , patience is so soveraig● medicine , that it cures and overcomes all ; it keeps the heart from 〈◊〉 the hand from revenge , the tongue from contumely , the whole body 〈◊〉 smart , it overcomes our enemies without weapons : finally , it is such a 〈◊〉 tue that it makes calamities no calamities . so you have seaven reaso●● patience there are nine more in the originall that should follow , 〈◊〉 hasten to the uses &c. an end of the second part : the third and 〈◊〉 followes . postscript . for the readers good , and that the vendor may not want sorts , 〈◊〉 serve his two penny customers : ( for he meets with few that will 〈◊〉 him more , be the book of what bulk it will. ) i have stooped so 〈◊〉 as to cut these small shreds out of a whole piece of rich scarlet . and 〈◊〉 doce out so much ambergreece in these little papers , as may accomm● ▪ date both the poor , and penurious . though i foresee the disinge● ▪ ousness of not a few ; who not considering the worth , nor quantity 〈◊〉 matter crowded in , but the number of leaves : will offer him for eac● two sh●ets , the price of a ballad . notwithstanding in case any sha●● repent their bargain , they shall be intreated by some or other i presum● to take their money again , after they have read it . so many as would have the originall , out of which these seaven ch●pters , and the foregoing eleaven are taken ; ( a book contayning as good 〈◊〉 fourscore the li●e chapters ) need but repair to the stationers , or 〈◊〉 case the fier has prevented ; they may be had where these pieces ar● sold . then that hundreds may be undeceived , who having bought so man● of my small pieces , as are conteyned in my christian library : suppos●● they have all my lucubrations , when they have not one half : for wha● i have published , cannot well be bound up in less then four vollumes ▪ and that the several stationers , that have the coppies ; may not wher● i am gone so serve me , in printing them together with tables , ( without which they are nothing so useful for scholers . ) i think it n●t amis●● to give them thereof a hint , that so they may better inform themselves , if occasion shall happen . as for prevailing with some one against the time i shall leave the world which is neer at hand , ( should i make it my humble and universal request . ) to take up my trade , in giving a few lines of good counsell , to those poor ignorant and impotent wretches , that do not so much as know they have pretious and immortal souls that must live everlastingly in blisse or woe : that is when he shall hear them swear , curse , scoff , &c. as he sees an opportunity of doing good , or some likelywhood of stopping them in their way to destruction , whether they are posting b●indfold , and headlong i have very small hope . though i will forbid the best pate alive to devise a better way for a private christian , to express his love and thankfulness to christ , who hath done and suffered for , given and forgiven so much to him : or how he shall better discharge his duty to his neighbour , or country , or do so much good at so cheap a rate : for hereby he shall endeavour , and not without some hope , ( god blessing the meanes ) the saving of ten thousand souls ; with the expence of five times ten shillings . which project that ever it was put into my minde , i account the second incomparable favour , that ever i received insomuch that i can never enough admire ! the coldness of mens charity and love ; and yet the strength ( as they pretend ) of their faith , and servency in prayer . yea , how should it other then cut the hearts of those that have felt the love of christ , or that have any christian blood in their vaines ; to hear him so wounded at home with oaths and blasphemies abroad with reproaches , who is the life of their lives , and the soul of their souls : to see multitudes go blindfold to hell , and no man offer to stop or check them , before they arive there from whence there is no redemption . yea , how should it not make all that are themselves got out of satans clutches ; to plot , studdy and contrive all they can , to draw others of their brethren after them . true some fooles think me a little crackt in brain , for putting a paper into mens hands when i hear them blaspheme the name of god , and ●ound their own souls : but when i consider how our carnall friends will curse us , when they come in hell : that we did not our utmost endeavour to stop them , i can hardly forbear to lay hands upon a drunkard , blasphemer , adulterer , murtherer , &c. to stop him from the evill , he ●s about to execute , and to kneel down upon my knees and beg of him , ●hat he would not so desperately damn his own soul . as let me ask ●ur discreet ones but this question ? had we stood by when adam was between the perswasion of his wife , and the precept of his god , when the one said adam eat , and the other said adam eat not , for if thou dost ●hou shalt dye the death , and all thy posterity . had it been an ill office ●o have cryed out and said ? o adam take heed what thou dost ? or ●ould he have had cause to complain of being prevented : i trow not yea , i think it had been a seasonable peice of high friendship ; and 〈◊〉 can deny it . and indeed could a man save his brothers soul , by so doin● ( as probably and for ought he knows he may , iude 23. iames 5.10 , 20 1 tim. 4.16 . ) he needed not much to care , though the world reputed hi● a madman ▪ and spent a thousand of their simple verdicts on him , see 〈◊〉 12.3 . and yet as if god and christ ( as well as those graceless and pittif●● ones ) were altogether friendless , where is the man to be found , in 〈◊〉 the three kingdoms ? that like paul at athens , ( who was so stirred in 〈◊〉 spirit , when he saw the city wholly given to idolatry , that he not onl● blamed them for their ignorance , and superstition , but he daily disp●●● with them in the market , and with any that he met : though he was grie●vously mockt , both by the epicurian and stoick philosophers , togethe● with the rude multitude as a babler , and a setter forth of strange gods , acts 17.16 . to the end of the chapter ) will so much disparage , or disquie● himself in the open streets , as to speak a syllable , to save a soul that 〈◊〉 invaluable ; and to vindicate the honour of god , which we are boun● to redeem with our own lives . and why forsooth ? but this , they sha●● be sensured by the thronge as indiscreet , and reviled for so doing . but let men look to it , for what our saviour hath plainly forewarne● us of mark 8.38 . will prove a dreadful text , to a great many of 〈◊〉 discreet , and white livered nicodemases . what i speak is not at 〈◊〉 dome , i know well what hath been the product of a little good counse●● given to me , when i was a youth : it proved not only the saving of 〈◊〉 soul , and the occasion of composing , my many well approved of peice● of practicall divinity , ( in which god hath made my pen , an instrumen● to serve him , and me a president without a president : for never did 〈◊〉 insufficient a dunce put pen to paper , upon such an account , withou● becoming a fool in print . ( but the same also hath occasioned me , 〈◊〉 give a thousand pound in such books as are most likely to prevaile wit● sinners , and with such success , that i would not have them ungiven fo● a thousand worlds . yea , poss●ble it is , that there are hundreds 〈◊〉 in heaven praising god , that ever i presented them with a few line● nor do i slightly overlook what i have gained ( though it s well know● i hate and scorne gifts ) by giving and that in a threefold respect . nor 〈◊〉 providence of god , in having preserved me alive in a dying conditio● almost these forty years . and withall , made me ( the most bashfull 〈◊〉 other cases ) as bold as a lyon : in not fearing to discharge my duty an● conscience in this particular to any , be they what they will : thoug● to the hazard of all that can be taken from me . though these unreaso●●able men , ( as the apostle stiles all that have not faith : 2 thess . 3.2 . make me many times wish that i had the wings of a dove , that i mig●● fly away , and be at rest . psal . 55.1 . to 9. ier. 9.1 . to 10. bare with me , when the apostle himself was driven , to speak 〈◊〉 more to this purpose , 2 cor. 10 , 11 , and 12. chapters that he might indicate himself to those , that had prejudice against his person least they should slight whatever he spake , or wrote unto them . 2 cor. 10.10 . what 〈◊〉 speak is to the glory of god , and for others good were i not compelled by them so to do . o that some or other would have the wit , generosity , and magnanimity , to lay what i have foolishly spoken , sufficiently to ●eart . i know how i am censured for my passion , ( or rather compassion and commiseration ) and indignation , for my indiscretion in answering scoffers , when ●hey spurn against the means to be saved , and make themselves merry with ●heir own damnation . nor can i excuse my self , though i use the best wits ● have , in observing circumstances . for , i am ( full sore against my will ) too much like ionah for passion . ionah 4.4 , 8 , 9. and like iob , ●n handling a good cause ill , most unlike him in patience , and yet in purpose desire and indeavour perhaps really , and practically in some other cases , and i hope in gods acceptance as patient as he . nor can 〈◊〉 be denyed , but he that hath faith or any one grace in truth , hath all other graces in the same measure with it , though not alike conspicuous ap●arent and manifest . for which read mr. downams christian warfare first 〈◊〉 46. chapter 3. section to 9. p. 614. and printed anno 1612. and who ●o reads the same will give me thanks for pointing him to it . but ●hat if god findes it meet ? to deny me the gift of talking , and that christian prudence which were to be wished , both to humble me and to ●●●rden his implacable enemies , that deny and refuse christs offer , and ●heir own mercy . ( as much worse were it for me if i had not more to ●vercome and to humble me , then ordinarily other men have . ) who can ●avell ? or if any be so minded , let them minde well , what the apostle ●peaks . philip. 1.28 , 29 , 30. and lay their hand upon their mouth . iob. ●0 . 4 , 5. men may think as they please , but thirty years experience ( for so long ●ave i been pudling in a wasps nest ) hath taught me , that mild and gentle ●ordes , to such mad-dogs as fly in their makers face , and wound their ●wn souls , as oft as they speak : may cause them to fleer and scoff , but no ●ore stirr or move them , then a soft , knock , or call , will awaken one ●ut of a dream , or dead sleep . yea , a mild reproof , does but incourage ●ickedness , and make it think it self so slight , as that rebuke importeth . ●o say to hardned sinners , as ely to his sonnes why did you so , is no other ●●en to shave that head , which deserves cutting off . nothing will cut a diamond , but a diamond , nothing will ease the plurisy , but letting of ●lood , such as are sick of a dead appoplex , must have both stronger , and 〈◊〉 the quantity of physick that others have . but that beef brained fellow 〈◊〉 scalleger , had his ears bored with thunder , when nothing else would 〈◊〉 it . yea , the inchanted asse in lucian , returned to his proper shape again , when he saw himself in a looking glasse . and the frant●●● returned to his wits , reputes him his best friend , that hath bound beat him most , as i have found by not a few of them , but se● prov. ● ▪ in page 14 line 29. for displeased in his body , read diseased in his 〈◊〉 finis . philarguromastix, or, the arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before god, and their own salvations, that being fatted with gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by junius florilegus. younge, richard. 1653 approx. 154 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a67763 wing y172 estc r39194 18265922 ocm 18265922 107263 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. a67763) transcribed from: (early english books online ; image set 107263) images scanned from microfilm: (early english books, 1641-1700 ; 1138:26 or 2539:13) philarguromastix, or, the arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before god, and their own salvations, that being fatted with gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by junius florilegus. younge, richard. 23, [1], 22 p. printed by j.l., london : 1653. caption title. "imprimatur, tho. gataker." special t.p. : the second part of philarguromastix ... / by r. younge. imprint from colophon of first part. imperfect: item at reel 1138:26 cropped and tightly bound with slight loss of print. reproduction of original in the union theological seminary library (new york, n.y.) and william andrews clark memorial library (los angeles, calif.). 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 avarice -religious aspects -christianity. calvinism -england. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion philarguromastix . or , the arraignment of covetousnesse , and ambition , in our great and greedy cormorants . that retard and hinder reformation , ( all whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before god , and their own salvations : that being fatted with gods blessings ; do spurn at his precepts . dedicated to all corrupt , cunning , and cruel governours , polititians , officers , iudges , lawyers , projectors , ingrossers , gripers , wasters , &c. together with the lively , and lovely characters , of iustice , thankfulnesse , contentation , frugality , liberality , being a subject very seasonable , for these atheistical , and self-seeking times . by iunius florilegus . imprimatur , tho. gataker . chap. i. having felt the cormorants pulse , i find it to beat violently after gain . he were a skilfull physitian , that could pick out the greedy ●●m , which maketh him so hungry . i will make the attempt , and leave the issue to him , to whom nothing is hard . and that i may ( if it be possible ) pluck up covetousnesse by the roots ; i will ( as near as i can ) imitate our anatomists , who in desecting of a corpse , passe not by the least vein , or artery , without a discovery , and paraphrase upon the same . and so , that the profit ( as i hope ) shall recompence the prolixity . true , he is such a deep , that one may better tell the haires of his head , then the wickednesse of his heart . and whereas many sinners ( which in my former characters i have pointed out , ) have done wickedly ; this wretch surpasseth them all . yea the springs and wards of his deceitful heart , are so divers and intricate ; that it would be an impossible enterprise to decipher them all . neverthelesse , i will ( god assisting me ) acquaint you with such words , actions , and cunning devices of his , as are most worth my discovery , and the worlds notice : that being known and stigmatized , you may the better beware of him . the covetous cormorant , miserly muckworm , greedy griper , or cunning polititian ; is one that affects no life or quality for it self , but for gain ; all his reaches , are at riches . his summum bonum is commodity : and gold is the goddesse he adores in every thing . nor cares he how he gets , but what he gets . for he not only betters his estate , by making himself worse ; and impoverisheth his soul , to inrich his body : but to purchase a great estate , he will sell both soul , and body . nor could he otherwise call his wealth his own : if he did not thus buy or purchase it with himself . like silvester the second , who to get the popedome , gave himself to the devil . if he be a trades-man , he takes one and the same oath ; to be the cities freeman , and moneyes bondslave . he shuts the fear of god out of his heart , the same day he begins the world : and marries his wife , and the world at once : to save the charge of a double wedding . he bids a good conscience farewel for thirty years : charging it to meet him again , when he is alderman . for his hopes , and desires are as great ; as his deserts are mean. nor is he any niggard of his labour , or neglecter of time and opportunity . it s ever term with him ; his businesse admits of no vacation , no holiday ; scarse of nights , or meal times . for he is so eager on his worldly occasions ; that he seldom feeles himself either sleepy , or hungry : nor will they once give him leave , to think of his conscience . he takes paynes , and parboyles himself in sweat unreasonably : and because all servants ( as he thinks ) are theeves : it much grieves him , he hath not an hundreth hands with briarius ; and as many eyes with argus : for he could and would imploy them all . nor is there any end , or limit to be found in covetousnesse . balaam was so inflamed with the hope of balacks gold : that he thought his asse never went half fast enough to it . numb . 22. whence it is , that such an one plots , studies , contrives , breaks his peace , his sleep , his brains to compasse his desires . neither will he spare , to plow furrowes on the backs of the poor : or run through the blood of orphans to effect the same . for though he ventures his eares , his neck , his soul ; he dares not deny his slave , his dog , his devil avarice . wind , tyde , nor time ; but it shall bring him in profit . yea he will grow wealthy by plague , famine , or war , ( like those fowles that fatten with frosty weather , ) and as for these civil wars : we know to our cost , that many of them are swollen in their estates , and minds : from a toade , to an ox , as in the fable . what are his several wayes to effect the same , in such times : i dare not tell ye ; for fear of teaching them : and my aym is to profit your soules , not to increase your estates . neither will this discourse permit me , to be prolix . only this , for matter of conscience , he is like dorio the bawde in terence : that was not ashamed of the basest actions , that brought her in benefit . or caligula : who could smell no difference , between gold got by oppression ; and that which was honestly come by . and indeed : how should not that eye be blind ? which the devil hath dawbed up , with the dirt of this world . the gift blindeth the eyes of the wise , saith god ; and perverteth the words of the just . exod. 23.8 . deut , 16.19 . chap. 2. i need not tell you of his procuring monopolies , to rob the common wealth : a wicked way to inrich one man , by beggering , or defrauding a multitude . nor how politick he is , to ingrosse a commodity in the plenty , and neglect of it : that he may inrich himself when a time of dearth shall come . nor of his hoording up corn in a dear year : which is to make a private gain , of gods iudgments , and to starve the poor . for he does what he can to starve them . he curses the hollanders , for supplying us in times of scarcity : wishes that danske were as far as the molockoes . and had rather have the frame of the world fall , then the price of his corn. and the like in whatsoever this cormorant deales ; for he will be sure to make the most of it . and not only in the price , but otherwise . for , for the emptying of other mens purses , and filling of his own : he buyes by one ballance , and sells by another . hath false weights , false measures , false wares , false lights , a false finger , a false tongue , a false heart , &c. nor can you well make any bargain with him , without being over-reached by him . as a bargain may sometimes be as unmercifull , as a robbery : and hasty selling ( which many poor men are oft put unto , ) is commonly more disadvantagious , then interest . let him be put in trust ; as ioseph was by potiphar : who committed all he had to him , gen. 39.6 to 10. he is so far from dealing faithfully as he did : or those mentioned , 2 kings 22. whom iosiah found so honest , that he would take no reckoning of them , verse 4. to 8. that he falls short of the unjust steward , luke 16. who cheated his master , but of fifty , in an hundred . vers . 6. for whatsoever he catcheth in his clawes , he will be sure to hold : like the fish polipus , or a drowning man ; that holds all he can take hold on . and not onely so , but he will laugh in his sleeve , and esteem it a good jest ; to see how his subtilty , hath cousened your simplicity in earnest . but he is a fool , in thus playing the knave : for honesty though it gain but little at once , yet it gains that little oft , and long . whereas nothing but mere necessity , will bring a man into a trap ; wherein he hath once been taken . nor make him joyn with a known theef , in his own robbing . i have known some , that by wronging , and cousening a customer of a few shillings : have hindered themselves the taking , of half so many thousand pounds . and others that by their honest , and square dealing : have gained such credit ; that the mere report thereof , hath procured them customars from all parts of the land. and certainly a wise man would be honest : if it were but for his own ends . but god hath justly ordained , that he who will be a knave in one thing : should be a fool in another . but to go on , suppose he shall be brought upon his oath , when his cousening cannot be proved : as in israel , when any thing was delivered to a neighbour in trust ; and he refused to restore the same ; pretending it was stolne , exod. 22.7 , 8 , 10 , 11. he will absolutely forswear himself ; rather then acknowledg it , or make satisfaction . and the like is his dealing with orphanes ; if any shall be so simple , or unhappy ; as to put him in trust with their estates ; and leave the care of their children to him : ( though the greatest obligation to a good mind , is anothers trust : which to disappoint , is matchlesse perfidiousnesse , ) he will discharge his trust with a witnesse . much like that taylor : who like a knave as he was shrunk a freeze gown , to three dozen of buttons . for he hath a conscience like a barn door : and can disgest gold , and silver , as the ostridge doth iron . yea so vast is the gorge of his conscience : that he can swallow the greatest crimes , and find no strain in the passage . yea he can carry them as lightly away , as sampson did the gates of the city ; and his back never complain of the burthen . not can you expect he should be faithful to men : that is so unfaithful to god. if he be a great dealer , and growes not rich that way : he will effect it another way . he will study tricks to uphold the credit of his wealth : and still the nearer he comes to poverty ; the more shew he will make of sufficiency , untill he hath got twenty mens estates , perhaps ten thousand pounds into his hands ; and then in knavery he breaks , and gets more by this one trick , then if he had thrived never so well in his calling . for he will , if it be possible , so conceal his estate ; that his creditors shall be glad of two shillings , or ten groats in the pound . chap. 3. or if he likes not such a course , lest it should keep him from ever rising higher : he will venture all he hath , and what more he can procure ; to purchase some office : as well knowing this the speediest way to wealth . and indeed how many by getting office , upon office ; or stepping from one degree of greatnesse , to another : have rolled themselves up like a snow ball ; from base beggery , to infinite wealth . together with right worshipful , and right honourable titles ; by unjustly sc●ring themselves , into honours and offices . and offices were usually conferred , upon the worst men : because the worst are forwardest to sue for them . as in iothams parable ; the olives , vines , and figtrees refused the honour of governing ; but the bramble , will catch hold of the sleeve for preferment , iudg. 9.15 . they that be worthy must be sued to : as thinking it better to be worthy of honour , then to have honour : and resolving they will so be honourable , as they may still be honest . whereas the unworthy , study more to be advanced , and grow rich ; then to be worthy of that advancement , or wealth ; by doing good in their places . whence they are as industrious in climing ; as briarius : who even clambered to reach at the heavens : and speed thereafter . haman was alwayes aspiring , and lifting up his head : till it was lifted up fifty cubits higher , then he would have had it , ester 7 ▪ and saul you know in seeking asses , found a kingdome : but absalom in seeking a kingdom , found a gallowes : and indeed how many have we known , like the frog in aesop ? who thinking to swell till he was as big as an ox ; burst before he came half way to it . or if not so ; they have resembled caninus , who was consul of rome but seven hours . or the stones on the top of a pinnacle ▪ which are the last erected , and the first that fall . secondly ; the worst men get the best places , and offices ; because they are better verst in the way that leads thereto : and have liberty to use such means ; ( viz. flattery , bribery and bloodshed : the usual stayers of the covetous , and ambitious , ) as the deserving dare not . of the first , absalom may serve for an example , 2 sam. 15.5 , 6. of the second , that chief captain , acts 22.28 . of the third , hazael , 2 king. 8.15 . offices should be given freely , to the most fit and deserving ; ( as the stern is committed to him , that is most expert , and skilful in navigation , ) that is , to men of courage , fearing god , dealing truly , and hating covetousnesse , exod. 18.21 . who will neither grow great by buying offices ; nor rich by selling them : neither grow rich by others bribes , nor honourable by their own . nor can an honest man , buy such bargains : for how can he sell cheap , that buyes dear ? only a simon magus ; who makes preferment his god , and mammon his mediatour , can afford to buy an apostleship : that he may sell the holy ghost , and so get money by him . and offices have usually been sold , to such as would give most for them : whereby all gainfull places throughout the land ; were sold to such , as made prey of the people . and from hence springs all our miseries : for whereas that common wealth is most happy , and best governed ; in which wicked men may bear no sway , nor have any authority ; as pittacus observes . so on the contrary , that common wealth is most unhappy ; and worst governed ; in which wicked men do bear all the sway , and have the chief authority . i might heap up instances from the word , histories , and experience of all ages of such , as have attained great places ; by means of cruelty , and intrusion . and therein make manifest , that none are so marble hearted , and savage minded as the covetous , and ambitious . as not caring on whom they tread , so they may rise . yea woe to them that lye in the way of their aspiring : though they be brothers ; yea fathers ( as in the case of absalom , ) they shall bleed : and the nearer they are , the more sure is their ruine . chap. 4. as for the discharge of his place , or office being obtained ; it is this . first he resembles boniface the ninth : of whom nothing could be demanded , were it never so unjust , or absurd ; but he would grant it for money . but in case no money comes ; he will imitate caligula : who would deny all mens requests , were they never so modest , just , and reasonable . for like felix , when he had to do with paul , acts 24.26 , 27 , 28. he looks that money should be given him by each party . as who will not give him bribes ? rather then venture the losse of all : as the traveller his purse to the theef● rather then venture his life , or limbs . or if either plaintiffs , or defendants cause be too light , in the ballance of equity : it is but throwing in a bribe heavy enough ; and that scale shall weigh down the other ▪ for as a ballance stoopeth to that side , whence it receiveth most weight : so he favours that party most , that giveth most . and what court was there almost , in the land ? where iustice was not bought and sold. might not the worst cause ? or the foulest crime find favour ? if the parties would be at the cost to purchase it . as it fared with claudius , who defiling the fair matron obelina , as he found her praying in the temple of minerva : being condemned for sacriledge , escaped punishment by bribes . nor is he any whit ashamed , or afraid to take bribes : for as custome hath brought that into credit , which otherwise would be set in the pillory and stigmatized : so in case any dare question him ; he can answer the supream magistrate in the words of that chief captain , acts 22.28 . with agreat sum obtained i this office , as thou very well knowest ; which is enough . for the one but sells that by retail , which the other sold him in grosse : and so making the case his own , conscience tells him , that he who hath bought his place dear ; cannot sell cheap , or afford the clyent a reasonable peniworth of iustice. unlesse he means to live by the losse ; and he that so buyes , hath no such meaning . chap. 5. and to speak rightly , who but the supream magistrate hath been the cause of all ? in selling offices to such , as would give most . and filling all gainful places in the land with such , as sought not the peoples good ; but the peoples goods , ezek. 22.27 . the common wealth ( as plato well observes ) like a fish , commonly first putrifies , and rots at the head : for as the governour of the people is , so are his officers ; and what manner of man the ruler of the city is ; such are they that dwell therein , eccl. 10.2 . subjects follow the example of their princes , as certain flowers turn according to the sun. and as all subordinate greatnesse flowes from the head : so do commonly also their dispositions . augustus a learned prince , fill'd rome with schollers . tiberius filled it with dissemblers . constantine with christians . iulian with atheists . a sick head , makes a distempered body . of a prince that hearkeneth to lyes , all his servants are wicked , prov. 29.12 . and for the most part , they that should lead the way to all vertuous actions : are the ringleaders of all mischief , and dissolute courses . indeed the kings of the earth , should be nursing fathers to the church : but both the word , and experience of most ages shew ; that they band themselves , and the princes assemble together against the lord , and against his christ , psal. 2.2 . god is so far , from making every one good whom he makes great : that not many noble are called , as paul speakes , 1 cor 1.26 , 27. and the scripture hath left it upon record ; that of twenty kings of iudah , six onely were godly : and of eighteen kings of israel , all but two were wicked . and yet this nation was gods peculiar , and chosen people out of all the world . o that they who fit at the helm ! would discharge their parts : and then things would soon be mended . the way to purge the streams , is to begin at the fountain . let them that govern in chief fear god , and be free from covetousnesse . a king by judgment maintaineth the country : but a man receiving gifts , destroyeth it . prov. 29 4. nor would it be any disparagement to their greatnesse ; but a geat honour ; to follow the examples of samuel . 1 sam. 12.3 , 4. and moses numb . 16.15 . and indeed it is too base and sordid for honour to be covetous . but return we to the miserly muckworm ; for i may seem to have left him , and be gone quite out of my way . chap. 6. these base , and servile spirits ; that love money better then themselves : will do any thing to please princes . they will sooner follow the command of their lord , or prince : then the precept of their god. let saul but command doeg , to murther the priests : he will run upon them , and quickly dispatch them . 1 sam. 22.18 . let iehu but command the rulers , elders , and great men of samaria , to slay seventy of their masters sons , off goes their heads , so soon as they receive the letter , 2 kings 10.6 , 7. if nebuchadnezzar charge the princes , and officers , to adore his new erected idol ; when the musick gives warning : they instantly fall down upon their knees . dan. 3.1 . to 8. iohn shall not want a deaths-man ; if herod but send for his head : so not long since , if the king would have wickednesse established for a law : his iudges , and officers , ( some of them ) were as ready to do it , as he to have them . cowards , and covetous men ; are slaves to those above them , sicophants to those equal with them , tyrants to those under them . when the hart is made iudge , between the woolf and the lambs ; as in the fable : it must needs go on the wolves side . cambyses falling in love with his sister , asked the iudges ; whether it were lawful for him to marry her ? they answered , they had no such law : but they had another , that the king might do whatsoever liked him ; whereupon he married her . our times have been blest with many such iudges , and other officers . nor would these , be swayed by his majesty onely : for when in justice they could not but punish a malefactor : might not the protection of some great lord , be procured to deliver him ? so that the law might put up his dagger : for by this means a lewd person needed not fear to offend ; that had a great man to his friend ; or had not a great man to his enemy . the robber rifles a passenger , is apprehended and indited : the booty he giveth to some mighty one , to procure his pardon and escapes . thus the poor traveller is robbed doubly ; both of his money , and all relief of the law ; and the protector of the lewd person is become the greater thief . a poor sheep-stealer is hanged , for stealing of victuals ; compelled peradventure by necessity of that intollerable cold , hunger , and thirst , to save himself from starving . but a great man in office , may securely rob whole provinces , undo thousands , pill and poll , oppresse , flea , grind , tyrannize , inrich himself by spoyles of the commons ; be uncontroleable in all his actions , and after all be recompensed with turgent titles , honoured for his good service , and no man dare find fault with him , or mutter at the matter . much like the justice of domitius , who alwayes punished the poor , and those that were of no power : but the rich and mighty he pardoned . these are theeves , not for taking purses by the high way , but bribes in their chambers . hosea 4.18 . their language is give ; and the theeves is but deliver : now what is the difference , betwixt give , and deliver ? yet often ( give ) walks in chains of gold , while deliver lyes in chains of iron . these are theeves in folio ; cathedral , and metropolitan theeves : loving gifts , and taking bribes to undo the widow , and fatherlesse . yea many whole families , and their posterity . this made socrates laugh to see , a iudge severely to punish others ; and do worse himself : to see little theeves , riding in carts to the gallowes ; and great theeves in coaches to condemn them . minuta puniuntur , magna in triumphis feruntur . chap. 7. let these things be considered , and then tell me , whether we might not complain of our times , as the prophets of former times , and say ? in their hands is wickednesse , and their right hand is full of bribes . psal. 26.10 . they are turned aside after lucre , and take rewards to pervert judgment . 1 sam. 8.3 . ye passe over judgment , and the love of god , luke 11.42 . the prince asketh , and the iudge judgeth for a reward : therefore the great man speaketh out the corruption of his soul , so they wrap it up . micha 3.11 . & 7.3 . zeph. 1.12 . thy princes are rebellious , and companions of theeves : every one loveth gifts , and followeth after rewards . they judge not the fatherlesse , neither doth the widowes cause come before them . esay 1.23 . her princes in the midst of her , are like wolves , ravening the prey , to shed blood , and to destroy soules for their own covetous lucre . ezek. 22.27 . the best of them is as a bryer , and the most righteous of them is sharper , then a thorny hedge . micha 7.4 . yea they were so frozen in their dregs , zeph. 1.12 . that if one were found either in parliament , at councel table , in star-chamber , high commission court , any office in the kingdom ; or ordinary court of iudicature ; that in the worst and most desperate times ; durst keep a good conscience , and not do as the rest , that would not upon all occasions speak good of evil , and evil of good , prostitute their tongues , and pens , and wits , and wills , and consciences , and soules , all that they had to serve the times , and turnes of princes : that would honour greatnesse , but imitate goodnesse , onely : like the lord cook , sir randal crue , sir iohn elliot , and many others : he was wondered at as an owl among the rest of the birds . as it fared with those three worthies , shadrach , meshach , and abednego , when they refused to do , as the rest of the princes , governours , captains , iudges , treasurers , counsellors , sheriffes , and all the rulers of the provinces under nebuchadnezzar . dan. 3. or as it fared with daniel single ; when of all the hundred and twenty princes , he refused to obey the king in his wicked command . dan. 6. or as it did with micha , amongst those four hundred false prophets : when he would not speak against his conscience , and flatter the king to his destruction , as the rest did . 1 king. 22. but might not our senators before spoken of , have said to their soveraign● ; as socrates said once to this unjust iudges ? surely we deserve recompence , instead of rage . yea and i think , we may make application to some officers , and iudges , of later times ; of what comincus speaks of the battel of montlehery : viz. that some lost their places , and offices for running away ; which were bestowed upon others , that fled ten leagues further , for as they say , never so much bribery in all sorts of officers , as now : which is a horrible shame , in such reforming times . chap. 8. nor did their wickednesse , confine it self within their own bosomes : but by their examples , all the people of the land ( except some few despised ones ) were infected : for doth not experience shew ? that the faithful are failed , from among the children of men . psal. 12.1 . that none calleth for justice , none contendeth for truth ; they conceive mischief , and bring forth iniquity . isa. 59.4 . that all seek their own , and not that which is iesus christs . phil. 2.21 . that all are gone out of the way , they are all corrupt , and have done abominable wickednesse ; there is not one that doth good , psal 14.1 , 2 , 3. & 53.1 . so that if ever that counsel of ieremy , and micha , let every one take heed of his neighbour , and trust ye not in any brother : for every brother will use deceit , and every friend will deal deceitfully ▪ jer. the 9.4 . trust ye not in a friend , neither put ye confidence in a counsellour ; keep the doores of thy mouth , from her that lyeth in thy bosome . micha 7.5 . ) were duly to be observed ; it is in our dayes . for is not the city , and country , become as a common prison of cheates ? swarving as much from justice , honesty , and religion ; as a picture does from a man ? though some are worse then others . and what care men , so they get money , and great places ? though they lose their soules . as these bribe-takers , multiply unjust gain , and grow rich above measure : even their houses are full , and they are thereby become great , and waxen rich ; they are grown fat and shining ; they do overpasse the deeds of the wicked , they execute no judgment , no not the judgment of the poor and fatherlesse : yet they prosper , jer. 5.27 , 28. but what followes in the next verse ? shall i not visite for these things , saith the lord ? or shall not my soul be avenged on such a nation as this ? vers . 29. yes : the day of their visitation cometh , now shall be their perplexity , saith god. micha 7.4 . i will ease me of mine adversaries , and avenge me of mine enemies . isai 1.24 . and i think god hath been as good as his word . our very eyes have seen it , or our eares heard of it ; both in england , scotland , wales , and ireland . true , wilful and wicked men will not see , what they do and cannot choose but see : how when god hath any exploit to perform , and intends successe : he raiseth up the hearts of some chosen instruments , with heroical motions , and resolutions of courage , with contempt of all danger for atchievement . when all hearts are cold , and dead ; it is a sign of intended destruction . but to leave such , untill time and experience hath taught them more . chap. 9. now what is the reason of all ? but covetousnesse . i must do as my soveraign , or such great men will have me , or i shall lose my place , which i bought so dear : and so undo my self , and all mine . but the king of kings will one day , condemn you both : him for commanding , and thee for yeelding : and recompence your obedience with fire , and brimstone . and not seldom have such , their deserved recompence ; sooner then they expect it . ferdinando the fourth , adjudged two knights to death ; more through malice , then out of justice : but one of them cryed out , o unjust king ! we cite thee to appear within thirty dayes , before the tribunal feat of iesus christ ; to receive recompense for thine injustice : upon the last of which dayes ; he dyed , as paulus diaconus testifies . demetrius having received many requests , and supplications of his subjects ; threw them all into the water , as he went over the bridge : whereupon , his subjects conceived such an hatred against him ; that his army forsook him , and yeelded to pyrrhus : who drave him out of his kingdom as diodorus sets it down . i confesse it is a miserable thing , to fall into such times : in which men must both speak what they think not , and do what they approve not . as tacitus that great states-man speaks . yea as wise plato could say , that common wealth is like to go to wrack : where magistrates rule the lawes , and not the lawes rule magistrates . to which accords that of the oracle : the sibarites desirous to know from apollo , how long their prosperity should last ? were answered ; that so soon as they began to prefer men , before god ; their state should be destroyed . and to speak the truth in plain english : ( as now we may do blessed be god. ) he is not a king , but a tyrant : whose will swayes , and not the law. as wise states men have been bold to affirm . but what of all this ? an honest man will do nothing to please any , whereby he shall displease god. he will answer the king , you bound me by oath at my first entrance ; that i should in all cases give judgment , according to law . agesilaus being requested by his father , to give a sentence against equity : gratiously denyed him , saying : you have taught me , o father , from my youth , to obey the lawes : and therefore i will now obey you therein , in judging nothing against the lawes . and benevolus , when iustina the arian empresse proffered him great preferments , to have him instrumental in a service ; which could not be done with a good conscience , answered : what do you promising mean higher degree of preferment , for a reward of impiety ; yea even take this from me , which already i have ; so i may keep a good conscience ; and forthwith gave her his girdle , the ensign of his honour . and of such a spirit , was sir thomas moor : who made great suit to the king , to be discharged his lord chancelorship ; that so he might not against his conscience ; speak , nor act any thing , about the kings marriage with queen anne . a iudge truly fearing god , is in justice and piety , as immoveable as a rock : like fabricius , of whom pyrrhus ( though his enemy ) gave this praise , that a man might as soon turn the sun out of his course ; as him from truth and honesty . as plutarch , and eutropius report . or like aristides , who feared not the king , nor would favour his own father ; and for his impartial dealing in all matters : was sirnamed the just. or epaminondas , whom all the riches of the world , could not withdraw from the least duty to his countrey . as aelian reports . or the midwives , who ( though weak women ) would not do as the king of egypt commanded them : but preserved alive the men children , exod. 1.17 , 20 , 21. or the wise men , matth. 2. 1. to 13. who turned their backs upon herod ; when in his command he intended mischief . or the martyrs , who would burn , rather then turn . vertue , and piety is such a thing : that neither power can force her , nor wealth win her , nor any thing in the whole world corrupt her . one that feares god , and hath a good conscience ; is like fire , that cannot be forced downwards . when pyrrhus tempted fabricius , with money and promises of honour : and seeing that would not do , threatned him with elephants and strange things , he answered : i fear not thy force , and i am too wise for thy fraud . the prince of conde being taken prisoner , by charles the ninth of france : and put to his choyce , whether he would go to masse , or be put to death , or suffer perpetual imprisonment ? answered : the former i will never do by gods grace ; as for the two latter , let the king do with me what he pleaseth ; for god i assure my self will turn all to the best . when modestus the emperours lievtenant , threatned to kill bazil , he answered : if that be all i fear not , yea your master cannot more pleasure me , then in sending me unto my heavenly father ; to whom i now live , and to whom i desire to hasten . and another time being threatned with bonds , banishment , confiscation , cruel torture , death , &c. he bad him fright babies with such bugb●ares ; his life might be taken away , but not his comfort ; his head , but not his crown . yea quoth he , had i a thousand lives , i would lay them all down for my saviours sake ; who hath done abundantly more for me . and when they offered him money and preferments , to tempt him , he answered : can ye give me money that can last for ever , and glory that shall eternally flourish ? iohn ardely profest to bonner , when he told him of burning ; and how ill he could indure it : that if he had as many lives , as he had haires on his head ; he would lose them all in the fire , before he would lose his christ. ierom writes of a brave woman , that being upon the wrack ; had her persecutours do their worst , she was resolved rather to dye , then lye . they will never fear to be killed , who by killing are sure to be crowned . here he that reads , will take occasion to censure me ; ( perhaps count me a fool ▪ ) for putting so many plums in the pot of one kind : but thou mayest rather think thy self worthy of censure , for i do it onely to shew thee thy folly : for ask thee which example thou wouldest have left out ? thou knowest not . yea thou wouldest rather have more put in , that thou never yet heardest . if so , learn to be more wise , or at least more charitable : or rather confesse , that sloth sits and censures , what the industrious teach : foxes love to dispraise the grapes , they cannot reach . i desire to imitate those authors that i like best , and find most efficacious : and ( since nothing will please all ) i would please them that are of my own dyet : and those i guesse to be the most , and to have the greatest need of such discourses , as inform the judgment ; and are likeliest to work upon the affections , and save the soul. and to confesse that , which some will say is an errour , i would rather ( if god so please ) be an instrument to convert one soul , then to build up many : and i wish more of the ministry , were of my mind . but go we on : chap. 10. such as fear god , if higher powers injoyn them things against him , who is highest of all : they will rather obey god then man. acts 4.19 . yea in this they are like god himself : who accepteth not the persons of princes , and regardeth not the rich , more then the poor . iob 34.19 . and were princes so wise as they should be : they would blesse god , that they had such impartial iudges . henry the fourth of england , when the prince his eldest son ; was by the lord chief iustice for some great misdemeanure , committed to prison ▪ he thanked god that he had a son so obedient , and a iudge of such impartial , and undaunted courage . and when a iudge is once found to be so impartial : no man will dare , once to sollicite him in any dishonest , or unjust cause . as cicero writes of cato censorius , to his eternal praise . but for want of such princes , and iudges : iudgment is turned backward , and justice standeth afar off ; for truth is fallen in the streets , and equity cannot enter . as god complaines . isay 59.14 . as a roaring lyon , and an hungry bear : so is a wicked ruler , over the poor people . as wise king solomon makes the resemblance . prov. 28.15 , 16. and the prophet micha , chap. 3. they eat also the flesh of my people , and flea off their skins from their bones , vers . 3. but thirdly : as these covetous iudges , and officers will do any wicked act , for great ones out of fear : so they will do the same for friends , or allyes out of love , and to save their own purses : or against enemies out of malice . he that puts on a publick gown , should put off a private person : like cleon the lacedemonian ; who when he undertook publick affairs ; called all his friends together , and told them : that he now discharged himself of all friendship ; in that it too often caused men to swarve . from justice and equity . but how common is it with these corrupt magistrates , to make a bad cause good , or a good bad ; either to revenge a wrong , or to do a pleasure . to speak , or act partially ; according to the interest he hath in the cause , or the patient . but what saith solomon ? it is not good , to have respect to any person in iudgment : for that man will transgresse for a peece of bread . prov. 24.23 . & 28.21 . he that god hath deputed as umpeer , between party and party : should say to fathers , brethren , and children ; whether natural , or political ; i know ye not . that is , neither nighnesse , nor highnesse , shall make me play the huckster , with god , the law , or my conscience . neighbourhood is my friend , alliance is my friend , bounty is my friend ; but iustice is my friend , a good conscience is my friend , and god is my friend above all . wherefore without respecting the person , or expecting the gifts of any : i will do what these friends , would have me . like papinian , who being commanded by the emperour caracalla ; whose steward and familiar he was ; to defend him in an unjust cause , would not do it . or like phocion , who refused to help his son in law carillus in judgment , being accused for bribery : saying , he had made him his friend and ally ; in all just , and reasonable matters , and in them onely . or sir thomas moor , who upon the like occasion told his son in law : that were he to decide a cause , between his father whom he loved dearly ; and the devil whom he hated extreamly : he would deal impartially , and do the devil right if his cause were good . and when another of his sons in law , that had a cause depending before him in chancery ; and presumed too much on his favour : when he would not be perswaded by him , to agree to any indifferent composition ; he made a flat decree against him . or seleucus , who when his son was taken in adultery ; to satisfie justice , and in some sort the people who intreated for him : caused one of his sons eyes , and another of his own to be puld out . the law requiring both , of the party 's offending . or antonius venerius duke of venice ; who suffered his son to dye in prison , because he had ravished a maid . or mardus , who sate in judgment upon his son cartanes ; and would have put him to death : but that artaxerxes seeing his justice , pardoned his son . or lastly noah ; and abraham : abraham would sacrifice his son , rather then displease god : noah did curse his own sonne , rather then he would displease god. shewing that we should not spare our own bowels , when god would have them punished . but do as the fathers , and mothers of idolaters , drunkards , and blasphemers did in the law : who brought the first stone to put their sons to death . deut. 21.18 , 19 , 20 , 21. and indeed he onely , whom neither clamor , nor rumour , nor terrour ; neither furious passion , nor melting compassion , can divert from iustice ; is fit to be a iudge . he who resembles philip , and alexander his son : who when any came to complain , stopped one of their eares ; which they reserved for the defendant . as plutarch affirms . and such an one in good turnes , will not owe more then he must : in evil owe , and not pay . yea he hates , and scorns to pay private wrongs ; with the advantage of his office ; and if ever he be partial , it is to his enemy . observing well what god saith , exod. 23.3 . levit. 19.15 . i might in the fourth place be as large , in shewing how these covetous , and corrupt iudges , and officers will do any evil , or omit any good in the discharge of their places : to content ( or for fear of ) the people : but i study brevity . though what i speak to , i love to prove fully . because he which throwes his dagger at a theef , must be sure to hit him home : otherwise he disarmes himself , and strengthens his adversary . you may please to read mark 6.26 ▪ 27. & 11.18 . & 15.15 . matth. 14.3 , 4 , 5. & 21.45 , 46. luke 20.19 . & 22.1 , 2. iohn 19.12 . to 17. act. 25.8 , 9. where are notable examples of governours ; omitting good , and doing mischief to please , or for fear of the people . which our own experience at home , may serve to amplifie . chap. 11. now besides these , there are many others ; that without controle rob the common wealth , gull the people , and are no whit ashamed of it . i mean corrupt lawyers ; who are also merchants in this trade of covetousnesse , and selling of men . as come to this covetous wretch if he be a lawyer ; he fits in his study like a fox in his burrough ; glad to spye a goose that hath feathers on his back : declare unto him your cause , ask him what he thinks of it : he will perswade you it will bear a strong action , be it never so weak . as he is like to have good counsel , that fees the devil . a simple swayne ▪ went to a lawyer , and told him sir : and it shall please your gentlemanship , i would have proces for one , that hath called me a mechanick fellow : so you shall quoth the lawyer , for that will bear a very good action . the lawyer that careth not to deal unfaithfully : is like some christall glasse , which flatteringly sheweth every man a fair face , how ilfavoured soever it be . these are abettors that set men on ; their cockpit is westminster hall , and while their clyents peck out each others eyes , they pull their feathers . absaloms tongue is in their heads ; and as he stole away the peoples hearts , so these steal their estates . and no cause so bad , but they will undertake it either for gain , or glory : as he gets most fame , and the greatest practice ; that can make a bad cause good , and a good bad . whence it is they bend their tongues , like bowes for lyes . as ieremy hath it , chap. 9.3 . that they may overthrow the right of the poor in his suit . as moses hath it , exod. 23.6 . see more esay 32.7 . for they will devise some wicked counsel or other : ( if they be paid thereafter ) to undo the adverse party , with lying words . and commonly , they are like caelius : that could plead better against a man , then for him , as plutarch speaks . yea some of them fall not far short of carneades ; of whom wise cato confest ; that while he disputed ; scarse any man could discern which was the truth . so they turn judgment into wormwood , amos 5.7 . and forge wrong for a law , as the psalmist speaks , psal. 94.20 . have you not heard of a lawyer ? that pleaded a case very strongly on the one side ; yet before the tryal of it , being advanced to the bench ; he adjudged it on the other . but had he been like ioseph the counseller ; whom the holy ghost stiles a good man , and a just , luke 23.50 . he would neither refuse to plead a just cause , ( as they will do , when great ones are concerned in it ) nor prefer one that is unjust : because he that justifies the guilty , or refuseth to vindicate the innocent in this case ; transfers the guilt to himself . or if this wretch , finds it more for his profit ; he will see an end of the clyents money , before the client shall see an end of his cause . he will delay the hearing ; untill he hath inriched himself , and beggered his clyent : perswading him his title is good , till his patrimony be consumed ; and he hath spent more in seeking , then the thing is worth , or the other shall get by the recovery . one asking , how he should have a suit last him seven years ? was answered , you may have a suit in chancery , that will last you twenty years : another delivered in a petition to king iames : i was four years compassing the world with sir francis drake , and there was an end of that : i was three years with my lord of essex in ireland wars , and there was an end of that : i have had a suit in chancery this seventeen years , but i fear i shall never have an end of that . which conceit procured him a quick dispatch , but no thanks to the lawyers . he that goes to law , hath a wolf by the eares : if he prosecute his cause , he is consumed ; if he surcease his suit , he loseth all : what difference ? there are not a few procrastinating , or rather proterminating attorneyes , and advocates ; that like him prov. 3.28 . will say unto a clyent every day , come again to morrow : and yet procure his strife from term to term ; when this term he might procure his peace . because he hath an action to his clyents purse , as his adversary hath to his land : that can spin one suit , throughout three generations ; and lengthen the threed of a mans cause ; till he shall want weft . or if he weave the web to day , he can by craft like penelope unweave it as much to morrow . dealing with his clyent , as some chirurgions do with their patients : who will keep the wound raw , and open ; that they may draw out of it the more money . so that often the recovery of a mans right by law , is as dear ; as if he had bought it by purchase . chap. 12. o the unsufferable knavery , and wickednesse of such lawyers ; were i able to tell it you , ( for to me law latine ( a kind of canting ) is more irksome ; then either irish , or welch , ) they will sell both their speech and silence , their clients causes , their own consciences and soules . while the golden stream runneth , the mill grindeth : when that spring is dry , they advise them to put it to compremise , and let their neighbours end it . the fooles might have done so before , saved so much money , and shewed themselves christians . 1 cor. 6.5 . to 9. for a christian indeed , is like him that said to a lawyer , offering to right his wrongs , and revenge him of his adversary by law : i am resolved rather to bear with patience , an hail shower of injuries ; then seek shelter at such a thicket , where the brambles shall pluck off my fleece ; and do me more hurt by scratching , and tearing ; then the storm would have done by hailing . i care not for that physick , where the remedy is worse then the disease . and yet abundance of men ( as if they were bereaved of their very senses , ) are more eager to cast away their money , then lawyers are to catch it : being like so many fishes , that will contend for a crum ; which falls into the water . nor will they ever give over , untill an empty purse parteth the fray . yea they will spend their goods , lives , fortunes , friends , and undo one another to in rich an harpie advocate : that preyes upon them both . or some corrupt iudge ; that is like the kite in aesop : which when the mouse , and frog fought , carried them both away . which made one lawyer build an hospital for fooles , and mad-men , saying : of such i gat my means , and to such will i give it . and generally , lawyers get the greatest estates ( if not the devil and all ) of any men in the land. they are like the butlers box , which is sure to get , though all the gamesters lose . and it were good these earthen boxes were broken : that their goods got by bribery , wresting the law , and delaying of suits ; might be brought within a premunire , and they made to disgorge themselves . as a fox , which goeth lank into the henroost at a little hole : when he hath well fed , is forced to disgorge himself before he can come forth again . or that they were hanged up , as galeaze duke of millain , caused a lawyer to be served , for delaying a suit against a manifest and clear debt . or rather , that the whole number of such lawyers might be pitcht over the bar ; and turned out of courts , without hope of ever returning . and happy it were for the nation : for were this course taken , and all contentious sutes spued out , as the surfeit of courts ; it would fare with us , as it did with constantinople when bazil was emperour ; who coming to the iudgement seat , found neither plaintiffe to accuse , nor defendant to answer for want of suites depending . or as it did in our chancery , when sir thomas moor sate there as iudge : who made such quick dispatch in hearing causes ; that after two years and an half ; having one day heard and dispatcht the first cause ; calling for the next : answer was made , that there was no more causes to be heard . as is there upon record , still to be seen . it were well for england , if it had more sir thomas moores : whom all the riches in the world could not draw , to do the least peece of injustice . as is recorded of ep●minondas . and yet what should hinder ? for now great men may be honest if they will ; without hazarding their heads , to the will of a wicked tyrant . at fez in africk , they have neither lawyers , nor advocates : but if there be any controversies among them : both parties plaintiffe , and defendant with their witnesses come to their alfakins , or chief iudge ; and at once without any further appeal● or delayes ; the cause is heard and ended . but what multitudes ? what millions of lawyers , attorneyes , advocates , sollicitors , paerrators , petty-foggers , have we , when there are six thousand attorneyes , in the court of common pleas ; as some writers affirm . and how far are we from being blest , with such quick dispatch in our suits , or trying causes at so cheap a rate . certainly this would be lookt into , and some way redrest . and so you have a twentieth part of the covetous , cormorants , character for a taste , or pattern : the other nineteen , when it shall please the stationer . onely , to this small cantle or scantling of his discovery : take the like fragment , tending to his recovery : in the copy of a letter , writ to a factor in forraign parts : who ill discharged the trust , and confidence of his deserving master . kind sir , were there no other ground of my writing , this were enough : i have a publick spirit , and love to do good offices ; though i should purchase ill will for my pains . but the lively resemblance of my self , which i once saw in you , your making choyce ( as i supposed ) of those true riches , that being once had , can never be lost . and your offering to my view those lines of a rare author ( which did not a little pleasure me ) propound themselves to me , as a great ingagement . besides my love too , and hopes of you formerly were not greater , then is now my fear . and possible it is , i may prove another photion unto you , who when a friend of his would have cast himself away , suffered him not , saying ; i was made thy friend to this purpose . so you have my apology ; or if you shall further ask why i take this pains ? turn to levit. 19.17 . heb. 3.13 . and you have there both my answer and warrant . you cannot think much , that mr. n. should acquaint me ( of all others ) with what monies you have long ought him ; and how little conscience you make of paying thereof . but that you should so use so good a master ; to whom also you were once bound by oath ( if you remember ) moves wonder in me to astonishment . to do unto others , as you would have others do unto you , is a point agreed upon by all , even infidels that expect not another life ; nor once dream that they have immortal soules . and i need not ask any more , then that you would ask your own conscience , whether you would be so dealt withall ? but here what i shall speak to you from the mouth of god. i grant the case is common with atheists , who believe not that there is a god , a heaven , a hell , a day of judgment : nor that every man shall be rewarded according to his deeds , be they good or evil . but that you should manifest your self to be such an one , makes me to cry out , o the depth ! good sir , bethink your self , for there is not a more infallible character of a wicked man , in all the book of god. the wicked borroweth , but payeth not again , psal. 37.21 . as for a good man , he breaks not his promise , though he be damnified by the performance , psal. 15.4 . you cannot be ignorant , that with what measure ye mete to others here , god will measure it to you again hereafter , matth. 7.2 . that the law of god , under the penalty of his curse , requireth to restore whatsoever hath been committed to you in trust , levit. 6.2 , 3. numb . 5.6 , 7 , 8. nor that there is a flying roll , a winged curse for him that gets riches by robbery , and oppression : that shall not only pursue him , but even enter into his house , and consume it with the timber thereof , and the stones thereof , zach. 5.3 , 4. of which i might heap up instances . as o the multitude of examples of those , that have miserably perished for their falshood , and perfidiousnesse , in betraying the trust that they have undertaken . and this you may boldly build upon ; there is no fruit , but shame and death to be gathered from the forbidden tree , whatsoever satan may seem to promise . nor is it alwayes the lot of those , that care not how they get wealth , to become rich , eccl. 9.11 . for get men never so much , without gods blessing , even all their getting of great wages , is but putting money into a bag with holes , as the prophet haggai speaks , hag. 1.6 . much more , he that getteth riches , and not by right , jer. 17.11 . except the lord build the house , they labour in vain that build it . it is in vain to rise early , and lye down late , and eat the bread of carefulnesse , psal. 127.1 , 2. 't is onely the blessing of the lord , that maketh rich , prov. 10.22 . yea , have not you found it so ? i dare say , reckon from that very hour , wherein you first resolved to cozen , ( if ever you so resolved ) and you will find , that you never since prospered . or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the aggravations of his sin , and additions to judgment . for god doth not onely withdraw his blessing from , but even send his curse with the riches he bestowes ; so that it becomes their bane . he gives it them in wrath , and for their hurt : as he did a king , and quailes to the israelites ; for which see hos. 13.11 . mal. 2.2 . psal. 69.22 . eccl. 5.13 . & 8.11 , 12. i pray turn to the places , for i cannot stand to amplifie it . nor shall he alone fare the worse ; for god hath threatned to bring plagues upon the children , and childrens children of such an one ; unto the fourth generation , exod. 25. and more pa●ticularly , that they shall be vagabonds , and beg their bread ; so that none shall extend mercy , or favour unto them , psal. 109.7 . to 17. god will make those children beggers , for whose sakes the father hath made many beggers . nor is this all , in any degree : for there is no end of plagues to the wicked man , prov. 24.20 . without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfeit , almes of covetousnesse , love of malice : so onely restitution , is the repentance of injustice . and he that dyes before restitution , dyes in his sin ; and he that dyes in his sin , cannot be saved . and indeed repentance , without restitution ; is as if a theef should take away your purse , ask your pardon , say hee 's sorry for it ; but keeps it still : in which case you would say , he did but mock you . now what shall it profit a man , to gain the whole world , if he gain hell with it ; and lose both heaven , and his own soul , matth. 16.26 . what is it to flourish for a time , and perish for ever ? a man would think , that achan paid dear enough for his goodly babylonish garment , the two hundred shekels of silver , and his wedge of gold which he coveted , and took away : when he , his sons , and daughters , his oxen , and asses ; his sheep , and tent ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , iosh. 7.18 . to 26. but to be cast into hell , to lye for ever in a bed of quenchlesse flames , is a far greater punishment . for the soul of all sufferings , is the sufferings of the soul ; and in reason , if dives be tormented in endlesse flames , for not giving his own goods to them that needed , luk. 16.21 , 23. matth. 25.41 , to 43. what shall become of him , that takes away other mens ? if that servant in the gospel , was bound to an everlasting prison , that onely challenged his own debt ; for that he had no pity on his fellow , as his master had pity on him : whither shall they be cast , that unjustly vex their neighbours , quarrel for that which is none of theirs , and lay title to another mans propreity ? if he shall have judgment without mercy , that shewes not mercy , jam. 2.13 . what shall become of subtraction , and rapine , psal. 109.11 . oh the madnesse of men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing candle ; knowing it so intolerable : and yet for trifles , will plunge themselves body and soul , into those endlesse and everlasting flames of hell fire . if a king threatens a malefactor to the dungeon , to the rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : but let god threaten the unsufferable tortures of burning topheth ; we stand unmoved , undaunted . but be not deceived , god is not mocked , gal. 6.7 . and it is a fearful thing to fall into the hands of the living god ; who is a consuming fire , heb. 12.29 . true , he that maketh gain , blesseth himself , as the psalmist speaks , psal. 10.3 . yea , if he can , ( i mean the cunning machevilian , whom the devil and covetousnesse hath blinded ) any way advantage himself , by anothers ruine ; and do it politickly : how will he hug himself , and applaud his own wisdome ! hab. 1.13 . to the end . but by his leave , he mistakes the greatest folly , for the greatest wisdome : for while he cozens other men of their estates ; sin and satan cozens him of his soul , see iob 20.15 . 1 tim. 6.8 , 10. and woful gain it is , that comes with the soules losse . and how can we think those men to have reasonable soules , that esteem money above themselves ! that prefer a little base pelf ; before god , and their own salvation . nor are there any such fooles , as these crafty knaves : for as austine speaks ; if the holy ghost term that rich churl in the gospel a fool , that only laid up his own goods , luk. 12.18 , 20. find out a name for him that takes away other mens ? these things considered , ( viz. ) the curse of god here , both upon the party , and his posterity : and the eternal wrath of god hereafter ; together with the folly and madnesse of preferring earth , yea hell , to heaven ; time to eternity , the body before the soul ; yea , the outward estate , before either soul or body ) exempt your self out of the number of those fooles , as little zacheus did : what you owe , pay it ; if you have wronged any man of ought , restore it ; though you part with a great part of your estate . yea , admit you shall leave your self a begger , do it : for ( as you see ) there is a necessity of it : yea , there is wisdom , and gain in it ; for when all is done , how to be saved is the best plot : and better it is to cast your evil gotten goods over-boord , then make shipwrack of faith , and a good conscience , read iob 20. from vers . 5. the merchant will cast even his bulloyn into the sea , to save himself . and he that is troubled with an aking tooth , finds it the best way to pluck it quite out . here i might shew you , both from the word , and a world of instances , that restoring and giving rather then sinning , is the way to grow rich ; i mean in pecuniary riches , see prov. 11.24 & 28.27 . mark 10.29 , 30. mat. 6.33 . 2 cor. 9.6 , 9 , 10 , 11. 2 chron. 25.9 . & 27.6 . deut. 7.13 . to 16. & 28.1 . to 14. 2 king. 6 25. to chap. 7. vers . 17. psal. 34.9 , 10. & 37.26 , 28. & 112.3 . & 37.3 , 4 , 5. luke 18.29 , 30. mark 4.24 . hag. 1.2 . chapters , mal. 3.10 , 11 , 12. but i fear least addition in this case , should bring forth substraction : yea , if this weary you not , it s well ; for i may conjecture , that time , and the deceitfulnesse of riches have wrought in you a change , since we were first acquainted . wherefore before i go any further , a question would be asked . doth covetousnesse reign in you ? are you yet bewitcht with the love of money ? is your heart riveted to the earth ? are you already inslaved to this sin ? do you make gold your god ? and commodity the stern of your conscience . for if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : yea , it is to no more end to admonish you , then to knock at a deaf mans door , or a dead mans grave ; and that for sundry reasons . first , because , as there is no colours so contrary , as white and black . no elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion , as covetousnesse . and as nothing so alienates a mans love from his vertuous spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and dimiuish a mans love to god , and heavenly things : as our inordinate affection to the world , and earthly things . yea , there is an absolute contrariety , and impossibility between the love of god , and the love of money : ye cannot serve god and riches , luk. 16.13 . all those that doted upon purchases , and farmes , and oxen ; with one consent , made light of it , when they were bid to the lords supper , luk. 14.16 . to 21. the gaderens , that so highly prised their hogs : would not admit christ within their borders , luk. 8.37 . iudas that was covetous and loved money , could not love his master : and therefore sold him . when demas began to imbrace this present world : he soon forsook paul , and his soul-saving sermons , 2 tim. 4.10 . if a mans affections be downward , his hope and inheritance cannot be above . and they that expect no life after this , will make as much of this as they can . secondly , if a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his estate at a clap : which to him is as hard , and harsh an injunction , as that of god to abraham , gen. 22.2 . sacrifice thy son , thine onely son isaac . or as that of our saviours to the young man , luk. 18.22 . sell all that ever thou hast , and distribute unto the poor : and is there any hope of his yeelding ? no , covetousnesse is idolatry , ephes. 5.5 . col. 3.5 . and gold is the covetous mans god : and will he part with his god , a certainty for an uncertainty ? no. a godly man , is content to be poor in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . neither can he contemn this life , that knowes not the other : and so long as he keeps the weapon ( evil gotten goods ) in his wound , and resolves not to pluck it out by restoring : how is it possible he should ever be cured ? whence it is that we shall sooner hear of an hundred malefactors contrition at the gallowes ; then of one covetous mizers in his bed . to other sins , satan tempts a man often : but covetousnesse is a fine , and recovery upon the purchase . then he is sure of him ; as when a iaylor hath lockt up his prisoner safe in a dungeon , he may go play . thirdly , covetous men , are blind to all dangers ; deaf to all good instructions : they are besotted with the love of money , as birds are with their bane . yea they resolve against their own conversion : the scribes and pharisees who were covetous : shut their eyes , stopt their ears , and barrocadoed their hearts against all our saviour did , or said . yea , they scoft at his preaching . and of all sorts of sinners , that christ preached unto : he was never scorned nor mockt but by them ; when he preached against covetousnesse , luk. 16.14 . and well may rich worldlings , scoffe at christs poor ministers : when they think themselves as much wiser , as they are richer . and commonly , the cunning polititian is wiser then his pastor ; or indeed any of his plain dealing neighbours ; by five hundred , if not by five thousand pounds . these things considered , no wonder that our saviour expresly affirmeth , that it is easier for a camel to go through the eye of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the kingdom of heaven , luk. 18. 25. and the apostle , that no covetous man can look for any inheritance in the kingdom of christ , and of god , ephes. 5.5 . 1 cor. 6.9 , 10. secondly , hence it is , that in all the word of god , we read not of one that was covetous , but hypocrites : as laban , and nabal , and iudas , and the rich fool ▪ and the pharisees . for though zacheus ( before he met with christ ) knew nothing but to scrape : yet so soon as christ had changed his heart , all his mind was set upon restoring , and giving , luk. 19.8 . which also was a miracle , like his curing of him that was sick of the dead palsie , matth. 9.2 . to 7. and christ did some miracles which none of his apostles were able to do , matth. 17.16 . and indeed , it is a sin so damnable , and inconsistent with grace : that of all sins , the children of god have cleared themselves from covetousnesse , when they would approve their integrity before god and men. thus did samuel , 1 sam. 12.3 . and ieremiah , chap. 15.10 . and paul , act. 20.33 . and iob , chap. 31.24 , 28. and agar , prov. 30.8 . and david , psal. 4.6 , 7. and solomon , 1 king. 3.5 , 9. and zacheus , and in fine all that fear god , 1 cor. 7.30 , 31 , 32. their expressions are very remarkable : but i may not stand to repeat them . we find many acts of deception in the saints infirmity in those acts : but covetousnesse , that idolatrous sin we find not . once noah was drunk with wine , never drunk with the world. lot was twice incestuous , never covetous . peter denyed his master thrice ; it was not the love of the world , but rather the fear of the world that brought him to it : for he had denyed the world , before he denyed his master . once david was overcome with the flesh , never with the world. grace may stand with some transient acts of naughtinesse , but never with covetousnesse : those were acts , avarice is an habite . covetousnesse is flat idolatry , which makes it out of measure sinful , and more hainous then any other sin , as appears , col. 3.5 . ephes. 5.5 . iob 31.24 , 28. ier. 17.5 . 1 tim. 6.9 , 10. fornication is a foul sin ; but nothing to this : that pollutes the body , but covetousnesse defileth the soul : and the like of other sins . yea , it is such a sordid , and damnable sin ; that it ought not once to be named among christians , but with detestation , ephes. 5.3 . nor ought covetous persons to be admitted into christian society , 1 cor. 5.11 . thirdly , from hence it is ; that the whole bible , all the sermons men hear ; yea , the checks of their own consciences , and the motions of gods spirit , judgments , mercies , and what else can be named , prove altogether ineffectual . and that there is so small a part of the world , scarce one of an hundred , that runs not a whoring after this idol : and is not in too great a degree covetous . that from the least , even unto the greatest , every one is given unto covetousnesse , and to deal falsly , jer. 6.13 & 8.10 . ( for i may speak it with fear and trembling ) where shall we find a just cato , rom. 13.7 . where can we meet with a sincere single hearted nathaniel , in whose spirit there is no guile , joh. 1.47 . where with a iob , an upright and just man , job 1.1 . where with a samuel , that can be acquitted by himself in private , by others in publick , by god in both , 1 sam. 12.3 . where with a paul , that can say , i have coveted no mans silver nor gold , acts 20.33 . & 24.16 . where with one that does unto all others , as he would have others do unto him , as our saviour requires , mat. 7.12 . where is a ionathan , 1 sam. 23.16 , 17. or an elieze● , gen. 15.2 . to be heard of , that is not troubled at , but can rejoyce in their welfare ; by whom themselves are deprived of great honour , and revenues . o that i could be acquainted with three such men . and yet iustice is the mistresse of all vertues ; and the truest trial of a good man. for as the touch-stone tryes gold , so gold tryes men : and there is little or no danger of that soul , which will not bite at a golden hook . ministers wonder that their sermons take no better ; that among so many arrowes , none should hit the mark : but god tells us the reason , ezek. 33. they sit before thee , and hear thy words : but their heart goes after their covetousnesse , vers . 31. o this golden devil , this diana hath a world of worshippers : for how to gain , is every mans dream from sun to sun , so long as they have one foot out of the grave . yea , it destroyes more soules , then all other sins put together , as the apostle intimates , 1 tim. 6.10 . but were men so wise , as they think themselves : yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great revenues without equity , prov. 16.8 . and ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience ; as raw meat upon a sick stomack ; which will never let a man be well , untill he hath cast it up again by restitution . that sin armes a man against himself ; and our peace ever ends with our innocency : that guilt occasions the conscience , many a secret wring ; and gives the heart many a sore lash . or if satan finds it advantagious , to lull us asleep for a time ; yet when death besiegeth the body , he will not fail to beleaguer the soul : and that then there will be more ease in a nest of hornets , then under the sting of such a tormenting conscience . and certainly , did you know what a good conscience , and the peace of god which passeth all understanding is ; you would think it more worth , then all the worlds wealth , multiplyed as many times , as there be sands on the sea shore , that any thing , that every thing were too small a price for it . that things themselves , are in the invisible world : in the world visible , but their shadowes onely . and that whatsoever wicked men enjoy , it is but as in a dream : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . and lastly , that shallow honesty will prove more profitable in the end , then the profound quicksands of craft and policy . wherefore let your conversation be without covetousnesse , and be content with that you have ( i mean remaining , after you have faithfully , and impartially given to every man his own . ) for god hath promised , never to leave nor forsake you , if you will relye upon him , in the use of lawful means onely , heb. 13.5 . and ( with which i will conclude , ) bethink your self now i beseech you , rather then when it will be too late ; when the draw-bridge is takn up , and when it will vex every vein of your heart ; that you had no more care of your soul. r. y. london , printed by i. l. 1653. the second part of philarguromastix . or , the arreignment of covetousness , and ambition , in our great and greedy cormorants . that retard and hinder reformation , ( all whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before god ; and their own salvation : that being fatted with gods blessings ; do spurn at his precepts . the second impression much inlarged by r. younge , florilegus . imprimatur , thomas gataker . chap. 13. in the former part i have shewn , how the common-wealth hath been robbed , defrauded , and abused by monopolists , ingrossers , lawyers , and all kindes of corrupt officers : and how the supream magistrate , hath been the sole cause of all . whereby they have gulled and cheated the people without controule , or once being ashamed of it . i have likewise declared , what every of them in their several places ought to do or suffer , and be served for their baseness . which was as much , as i could at first afford in forma pauperis . and now finding that it hath bin as acceptable to the honest and innocent , as distastful to the galled and guilty : ( nor did i ever expect by carrying my saddle to shame my horse ) i am willing at the same rate , to add the like scantling about corrupt iudges : and to hint a way , how this nation may become more happy and flourishing then ever . the former part conteined twelve chapters , the thirteenth begins and goes on thus . nor would delinquent iudges , and officers be dispens'd withall : but severely punished according to their several demerits . his highness should do well to serve them , as combyses served sisamnes a corrupt iudge : who caused his skin to be flayed off , ( though his very friend ) and nailed over the iudgement-seat ; for example to those that should succeed in his place . and this would make others afraid , and that fear would keep them honest . which neither the oath they take , nor their consciences will do . for every iudge as he hath a conscience , so he is sworn to judg uprightly , to take no bribe , &c. o that this conscience might ever give the iudgement ! but wo is me , how often are the laws altered , misconstrued , interpreted pro and con ; made as a nose of wax ; a cause good to day , bad to morrow ; yet still the same case ; his opinion firm , yet sentence prolonged , changed , reversed , as the iudge is made by friends , bribed , or otherwise stands affected . as o the wicked hearts , and wide consciences of some iudges ; as well as of atturneys , and lawyers : who like burs hang together , and like andirons , hold up their clients , till they burn each other to ashes . they receive warmth by these , these by them their destruction . they are bawds that live by other mens loss : and become rich by making others poor ; whose felicity is in bringing others to misery , and making merchandize of the poor . these be gowned vultures , harpies , devils in the shape of men . these are far from being peace-makers ; to whom the kingdom of heaven is promised . and should they not be all served alike ? and in the same manner before specified ? nor can his highness , as i conceive ( i mean when other affairs will give leave , if he seeks the publick good , and not his own private gain : if he intends not by receiving gifts , to sell his own liberty ( which i do not in the least fear : ) for those governours that are plain-hearted themselves , are the bitterest enemies to deceit in others , ) do less then compel them to restore , what they have unjustly gotten . like constantine the great , who caused proclamation to be made ; that if there were any , of what place , estate , or dignity whatsoever , iudges , earls , friends , or palatines ; that had not dealt uprightly and justly , every man should be freely admitted to appeal to him ; and upon proof they should make satisfaction , and further suffer as the case deserved . yea , and i hope , having done this , he will discard them all ; after the example of alexander severus , who in the beginning of his reign , discharged all them that were known to be vicious persons from their offices , and forced them to make restitution of all that they had taken bribes of , or defrauded ; and from thence-forth to live of their own proper labour . nor would he ever keep in his court , any ill disposed person ; or suffer any though never so neer to him in blood , once found faulty , to escape unpunished ; as lampridius delivers it . and this is of great concernment , for , take away the wicked from the king , ( or those that govern in chief ) and his throne shall be established in righteousness , prov. 25.5 . whereas let them remain , they will but prove like the canaanites ( not cast out by the israelites , as god commanded ) who became by his just judgement , for their neglect a snare , and destruction unto them ; a whip on their sides , and a thorn in their eyes , judg. 2.3 . joshua 23.13 . and full well they deserve it , for they ought to be indicted , not onely for bribery , but for perjury also . as most basely perjured they are ; for among other things in their oath , when they are made iudges , one is , that they shall take no bribes , or gifts . which oath , if they had the like care to keep , would cause them to imitate sir thomas moore ; who , when two great silver flaggons were sent him by a knight , that had a suit depending in his court ( though gilded with the specious pretence of gratuity ) sent them back again , filled with his best wine : saying , if your master liketh it , let him send for more . and when his lady at another time , offered him a great bribe , in behalf of a suppliant , he turned away with these words ; gentle eve , i will none of your apple . it will be long enough , e're you hear the like of these cormorants i am speaking of ; whom i may liken to that lord chief baron , who when one offered him fourscore pieces , protesting , that no living soul should know it , answered ; make it up an hundred , and then let all the town know of it . yea , this would also keep them from such vast estates as usually they leave behinde them : we read of sir thomas moore , that having been of the kings counsel , and gone through many offices , besides his lord chancellorship for almost twenty yeers together : after his debts were paid , he had not ( his chain excepted ) left , the worth of an hundred pounds in moveables ; and his land before his mother-in-law died ( who survived him many yeers ) did not amount to above fifty pounds per annum . nor was he ever a prodigal spender . chap , 14. these being cast out , provision would be made ( if i may be worthy to advise ) that none come in their places , but such as fear god , hate covetousness , love godliness , and deal uprightly . alexander severus , adrian , and other emperours of rome , would call to their counsel , and put in places of iudicature not their favourites ; but men learned , grave , experienced , of good conscience and known integrity . aurelianus the emperour , was so fearful of placing an unworthy man in the seat of iudicature , that he never admitted any to the dignity of senator , but such as none could justly except against , and then with the consent of the whole senate . then that they may continue so , and discharge the trust they are put in ; his highness may please to follow the example of these ensuing presidents : ( i am bold , though much unworthy to advize ) antiochus had that care , to have justice administred , that he writ to all the cities in his kingdom , that they should not execute any thing he commanded , if it were contrary to law. and the emperonr iustinian , commanded the lawyers to swear ; they should not plead in an evil or unjust cause . that law , which was made in the ninth parliament of james the first , king of scotland ; did enjoyn all counsellours and advocates , before they pleaded any temporal cause ; to take oath and swear , that they thought the cause to be good they pleaded . antoninus , never sent any praetor or other officer of state , to govern any province , but who were free from pride and covetousness . and withall caused them first , to give up an inventory of their own proper goods ; to the end , that when their charge was finished , the increase of their wealth should be considered : telling them , that he sent them to administer justice , and not by fraud to rob his people . the emperour valentinian , and theodosius ; made all iudges , and govenours of provinces at their entring upon their charg , to swear that they had not given , nor promised any thing to procure their places . and also that they would take nothing , but their just fee : and if it were proved that they had taken any thing ( it being lawful for every man to accuse them ) they should pay four times as much ; besides the infamy of their perjury . and lastly , moses , ( who is a president beyond all exceptions ) charged the iudges to hear all controversies between their brethren , and to judge righteously between every man and his brother , and also the stranger that was with them . further charging them , that they should have no respect of persons in judgement ; but hear the small as well as the great , not fearing the fac●s of men . yielding this as a reason , for the judgment is gods , deut. ● . 16 , 17. briefly , let not sin be connived at , but see that justice be executed impartially ; for good laws without execution , are like the picture of george on horsback ; with his hand alwayes up , but never striking . let no mans greatness protect him ; it is the impartial execution of noble delinquents , that wins credit to government . and the want of it cuts the sinnews of any state. if there sins have made them base , let there be no favour in their penalty : or else the wickedness that is done by them , shal be reckoned unto you , the permitter , for your own ; for governours make themselves guilty of those sins they punish not . so that to be merciful to offenders in this case ; is to be unmerciful to your self : yea , to the party offending , and the whole nation , as i could easily demonstrate , could i stand upon it . the best friends to a state , are the impartial ministers of judgement : nor do the prayers of them that sit still and do nothing : so much pacifie gods wrath against us : as their just retribution , be the delinquent never so mighty . obedience is better then sacrifice , as samuel told saul , for sparing of king agag . yea , the prophet compares that pity and mercie of his ; to witchcraft and idolatry . and tells him that for his so doing , god had cast him off from being king , 1 sam. 15.22 , 23. so that the summe of all is , let them that sit at the helm discharge their parts ; and all will soon be mended : let them that govern in chief be men of courage , fearing god , and hating covetousness , exod. 18.21 . a king by judgement , maintaineth the countrey : bnt a man receiving gifts , destroyeth it . prou. 29.4 . and now , blessed be god , his highness hath leave and opportunity to redress all : let our earnest and incessant prayers be , that he may well improve the same ; to gods glory , the nations good , and his own eternal renown and comfort : that so his government may be found like the reign of godly constantine : who succeeding immediately dioclesian , and other persecuting emperours , was a notable nourishing father unto the church ; under whose shadow the christians dwelt , and prospered a long time . and sure i am , we have far more hope of compleating reformation , both in church and common-wealth , then we had formerly ; when the delinquents themselves had all the power in their own hands , and when the commonness of offenders , had benummed the sense of offending . now the way for his highness to effect it , will be , not to imitate our former governours , who measured their right by their power ; and that would therefore do injury , because they could do it . yea , if i may be so bold , were they not heads under which the whole body groaned ? and most of the members were ill affected . did they not make their greatness ? a supersedeas to sin , and a protection against the arrest of judgement ? did they not think , that because they were great on earth ; they might be bold with heaven ? did they not make it lawful to prophane the lords day ? and justle out gods honour ( which should be more deer to princes then their crowns and lives ) with their own ? and chink to bear off the judgements of god , by vertue of their high places ? was not vice countenanced , aud vertue discouraged ? until god resisted their pride , and made them to know ; that be they never so great , even kings , monarchs , emperours ; though they are gods among men , and many made gods of them ; yet they are but men with god : who is king of kings , and lord of lords , psal. 82.6 , 7. revel . 19.16 . and scarce so do the good esteem themselves ; constantinus , volentinianus , and theodosius three emperours : called themselves christs vassals : such is the distance between him and the greatest potentates on earth . chap. 15. wherefore be wise now o you most noble protector , be instructed ye his honorable counsellors : serve the lord with fear , you whom god hath so highly honored , as to make you ( together with thrice noble fairfax , never to be forgotten ) the happy deliverer of your countrey . serve the lord with fear , and rejoyce with trembling , ps●l . 2. seek the publick good , ( and not your own private gain ) as your place engageth you . for the chief magistrate is a mixt person ; the physician of the common-wealth , the father of the countrey , the spouse of the state : who was wont by a ring to be married unto the realm at his coronation . make epaminondas your president , whom all the riches of the world , could not withdraw from the least duty to his countrey , as aelian reports . yea , love your countrey as ziska did , who wisht that his skin might serve the bohemians in their wars ; when his body could no longer do it . imitate mordecay , who was great among the iews , accepted among the multitude of his brethren , procured the wealth of his people , and spake peaceably to all his seed , ester 10.3 . with good nehemiah , be not chargeable to your people ; neither let your servants domineer , and rule over them , as hath been the manner of former governours , nehem. 5.15 . if some special occasion requires ( as occasion enough there is ) or necessity urges you to borrow : let it be of those you have enriched , and done good to ; rather then of such as have already suffered , as the manner hath been . be able with samuel , to justifie your self before all the people , 1 sam. 12.3 , 4. and with moses the same , numb . 16.15 . nor could any one of the people tax either of them in the least . and happy is that man , that can be acquitted by himself in private , in publick by others , by god in both . for in all likelihood , there is no danger of that soul , that will not bite at a golden hook . and indeed it is too base and sordid for honour to be covetous . though multitudes there are in these degenerate times , ( wherein men generally worship the golden calf ) that imitate themistocles : who before he was elected to bear authority in the common-wealth , was little worth ; but when he had once swayed the place of superiority , when he was banished ; his very moveables being praised , did amount to an hundred talents . receive no gifts , for whosoever receiveth a benefit , selleth his own liberty . besides , it is gods express command , thou shalt take no gift , for the gift blindeth the wise , exod. 23.8 . and destroyeth the heart , eccles. 7.7 . in choosing of officers , iudges , &c. let god be consulted , without whom samuel himself , will take seven wrong before one right , 1 sam. 16.6 , to 13. and how contrary gods method , and that of mans is , may be seen , acts 7. this moses , whom they forsook , saying ; who made thee a prince and a iudge ; the same god sent for a prince and a deliverer , by the hand of the angel , which appeared to him in the bush , verse 35. let all places be given , and not sold : to the most deserving , and not to such as will give most for them , viz. not to the covetous and ambitious : who make preferment their god , and mammon their mediatour : who study more to be advanced , then to be worthy of that advancement . the godly and consciencious can make no such gain or profit of places and offices as others do , that buy them at high rates : they dare not take bribes to make up their money again ; nor enrich themselves , by making others poor : they will be so honourable , as they may still be honest . and in all reason , if a man be not worthy of a place , why should he have it ? if deserving , why should he buy that , which ( in justice , piety and true policie ) is due unto him ? do not think every one sufficient , that thinks himself so : yea , ne sit , qui ambit . let him never speed , that sues . they that are worthy , must be sued to . let such be preferred , not as would have places ; but such as places would have . that think it better to be worthy of honour , then to have honour . i most admire the humility , and grace of those ; whose vertues and merits are visible , whiles their persons are obscure : it is secretly glorious , to shine unseen . good men know offices to be callings : and so will not meddle with them , until they be called unto them . ambitious and unworthy men are like absalom , who with a great deal of subtilty , insinuated and intruded himself : pretending what great matters he would do , if he were made iudge in the land , or deputed of the king to hear causes ; when he intended nothing less , 2 sam. 15.2 , to 7. or like pope boniface , who meek-minded man , would eat only a dry crust , until he had gain'd the popedom . in the vacancies of the see of rome , the cardinals use to compose certain capitulations , to reform the papal government : and with all sware to perform : if they shall be chosen to the popedom : though it appeares by all precedent examples , that every one sweareth with a minde not to keep their oath , in case he shall be pope . forwardness argues dishonisty , or insufficiency : when iesus perceived that they would come to take him , to make him a king : he with-drew himself , and departed , iohn 6.15 . none in all egypt , or middian was comparably so fit , for that ambassage to pharaoh , as moses : which of the israelites had been brought up a courtier , a scholar , an israelite by blood , by education an egyptian ; learned , wise , valiant , experienced ? yet , who am i , sayes he ? the more fit any man is , for whatsoever vocation ; the lesse he thinks himself . the un-worthy think still , who am i not ? but modest beginnings give hopeful proceedings and happy endings . with moses , abraham and iob relieve the oppressed , judge the fatherlesse , and defend the widow , when they cry unto you , and such as are ready to perish , but have none to help them . break the jawes of the unrighteous , and pluck the prey out of his teeth , genes . 14.14 , 15 , 16. job 29.12 , to 18. chap. 16. so demean your self , that the good may love , and the wicked fear you . when rome was in her great prosperity ; no service was left unrewarded , nor crime unpunished . and of the two , seem with domitian , rather cruel in punishing , then dissolute in sparing offenders . it was a commendable , and impartial severity in seleucus : who rather then the law should be violated , in favour of his sons two eyes ; would lose one of his own . and so in that godly bishop , who excommunicated marcian his own son , having committed whoredom . we read that solomons tribunal was underpropt with lions , to shew what mettle a magistrate should be made of , not that they should be like lions or bears , as too often they are ; as that wise king makes the resemblance , pro. 28. as a roaring lion & an hungry bear : so is a wicked ruler over the poor people , v. 15 , 16. and the prophet micah , chap. 3. they eat also the flesh of my people , and flay off their skin from them ; they break their bones , &c. vers. 3. but to shew that they should be of an undaunted courage , in discharge of their places ; though otherwise most meek . no man could have given more proofs of his courage ; then moses , he slue the egyptian , he confronted pharaoh in his own court , he beat the midianite shepherds , he feared not the troupes of egypt , he did look god in the face , amidst all the terrours of sinai : and yet that spirit which made and knew his heart , sayes , he was the mildest , and meekest man upon earth . mildness and fortitude , may wel lodge together in one brest ; to correct the mis-conceits of those men , who think none valiant , but those that are fierce and cruel . magistrates must not be cruel , subjects are their sons ; and such should be their corrections , such the provisions of governours as for their children : as the obedience and love of subjects should be filial . severity should never be but by compulsion . christianity abhors cruelty , and rather wishes with that happy queen ; that it knew not how to write , then sign a sentence of condemnation . do nothing of moment without counsel , for without it purposes are disappointed : but in the multitude of counsellours there is stedfastness , proverbs 15.22 . and let them be such counsellours , as will counsel you for the peoples good , as well as your own , should you be never so unwilling to hear it . resembling ionathan , who spake good of david to saul his father : though he incurred the kings displeasure , and hazarded his own life . and as saul thereupon , hearkened unto the voice of ionathan , and sware , as the lord liveth he shall not die ▪ so noble prince , not only heare , but follow such counsel , if you will have the land flourish , and your government established . but in no case hearken to flatterers , for they will perswade great ones , that they are more then men , that they may do what they list , and that they are accountable to none but god himself ; how destructive soever they are to their countrey . yea , alexander's flatterers , would perswade him , that he was a god. dionysius his parasites would lick up his spittle , and boast that it was sweeter then nectar , or ambrosia . it is well observed , that flattery and treachery are but two names of one vice ; two sundry sutes of the same mischief : for flattery is but gilded treason , poison in an enamel'd cup. it is an evil more tame , not less dangerous ; and it had been better for many princes not to have been , then to have been in their conceits , of a more divine mettle then other men ; as they shall be ( and not seldom ) told . nor are any fit , or worthy to be of your counsel ; but such as fear god : in vain shall you hope that a carnal heart , can prefer the care of his soul , or the good of his countrey ; to the care of his own safety and honour , god to caesar. hope of preferment , or fear of punishment , makes them like spaniels : which ever hunt that way , their master looks . or like weathercocks , that will look which way soever the winde blowes . but your highness hath long since learned of king solomon , that as the northwinde driveth away the rain , so does an angry countenance the flattering tongue prov. 25.23 . but because it is not easie to meet with such counsellours , as will alwayes counsel you for the common good , and according to their consciences : which occasioned dionysius the tyrant , being retired to athens , after he was deprived of his kingdom : to bewail the state of princes , especially in that men never spake freely unto them , and the truth was ever hid , and concealed from them . and likewise alphonsus king of spain and naples a good prince , to bewail the case of kings : for that they hearing with other mens ears , could seldom hear truth . and therefore he held it a great happiness , that he might consult with his books , especially the bible ; which he is reported to have read over fourteen times in course , together with lyra , and other mens notes upon the text. and indeed dead men are the best counsellors : books will speak , when counsellors blanch , as the lord bacon hath well noted . yea , conscience is also gods monitor to speak to great men ; when others either cannot , or dare not speak , as divines well note ; and therefore would be hearkened unto and obeyed . in the last place , as your highness would have christ to maintain and continue , bless and prosper you in all your undertakings , as hitherto he hath , even to the astonishment of all both friends and enemies : so let it be your principal care , to maintain the purity of his worship , and the true religion ; together with a godly , able , orthodox ministery : without which the former cannot possibly subsist . yea , take away the ministery , or their maintenance : and you pluck up religion by the roots , as satan , together with his instruments ( those new-start-up white devils , that have a long time made it the main of their business ; to plot and contrive their downfal , and indeed to extirpate the very nurseries of all learning , that so they may with ieroboam , make priests of the lowest of the people ) know . your highness hath done god and his church much service many ways : but never more , nor more opportunely , then in this last , of breaking their deep & devillish design about the ministery , & their maintenance ; and in frustrating their imaginary , but most mischievous and malicious hopes , the which wil one day , add weight to your crown . that days work made many to rejoyce : but when with the news , this ensuing passage came into my minde ; it made me no less thankful , then joyful . the which was this : philip of macedon besieging athens , sent legates to the city , conditioning with them ; that if they would deliver into his hands ten of their oratours , such as he should chuse , whom he pretended to be the disturbers of their common-wealth , he would raise his siege , and be at peace with them . but demosthenes smelt out his plot ; and with the consent of the athenians , returned him this apological answer . the wolves came to treat of a league with the shepherds ; and told them thus : all the feud and discord betwixt you and us , ariseth from a certain generation of dogs which you maintain amongst you : deliver us up those dogs , and we will be good friends with you , neither will we any wayes wrong you . the dogs were delivered up , the peace was concluded , the shepherds secure : but oh the woful massacre that was presently made amongst the poor lambs : they were all devoured , the shepherds undone ; and all by parting with their dogs . if the autinomian and anabaptistical faction could once get the ministers of the gospel to hold their peace , or procure them to be muzzled by authority , or to be delivered over to their wolvish cruelty ; wo were to our souls . errour would then play rex , darkness triumph , hell make play-day , truth would languish , and all goodness fall flat to the earth . as little as men now regard them , they would then miss them ; and wish for them , and say , blessed is he that commeth to us in the name of the lord. chap. 17. thus may you comfortably do my lord , and then making it your principal aime and end , ( with asa , hezekiah , iehoshaphat , iosiah , zephaniah , constantine the emperour , and king edward the sixth , that none such for early holiness ) to do that which is good and right in the eyes of the lord , in seeking the good and welfare of the people , and in promoting gods glory and worship , 2 chron. 30.1 . to the end of the chapter , and 19.4 . and 14.2 , to 8. 2 kings 10.26 , 27 , 28. exod. 23.24 . zeph. 1. the god of peace shall be with you , and so crown your undertakings with prosperous and happy success : that all your enemies together with gog and magog , shall never be able to do you hurt . yea , do you but yield to god , touching his commandements : and god will so yield to you , touching your petitions ; that his dealing towards you , shall be to the astonishment of all the world. for then as by his singular providence , he turned achitophels wisdome , shimeis cursing , those princes conspiracie , dan. 6.12 , 13. the malice of haman , and the arrians hatred and devillish industry ; to the no small good , honour and profit of david , daniel , mordecai , and paphnutius : so the same god shall turn the most deep aud devillish plots and practices of your worst and greatest enemies , to your great good , benefit , and advantage . proceed therefore , thrice noble sir , until you have compleated a happy reformation , both in church and common-wealth . many high cedars , and huge mountains have bin thrown down , & removed to level the way ; sundry bulwarks and fortifications built up , to shelter and defend the friends of peace and truth . it will be to your eternal praise and comfort ; if you both erect and finish the whole fabrick . this is the way , and the only way to make you truly happy and comfortable ; to make your advancement a blessing to you , and the nations ; and to establish your power , and posterity : when your conscience shall be able to testifie , that out of a publicke spirit , and for the love you bear to christ and his members ; you can make your self a servant unto all that need your aid . whereas on the contrary , if you shall out of any private , or self-ends , or interest ; neglect or hinder this great work of the lord , whereunto he hath called you : if you should not hearken to the voice of the lord your god , to do his commandements : your greatness will yield your highness but a little solace . as what will all your honour and greatness do you good ? i need not tell you , how the ods that is between the high and low , rich and poor , in respect of true happiness is such ; that the wise and good have never desired dignity barely for it self ; but even sought to shun , and avoid great places ; except it hath been more to do good , then to grow rich , or great in them . good men that have clarified understandings ; have many solid and weighty reasons , to disswade them from great offices , and high places . first ( not to nominate what hath been already said in the former division ) in regard of the great cares , and pains , and fears , and dangers , which usually they are subject unto , and attended withall : and likewise the peoples envy , malice , and evil speaking , deal they never so evenly and uprightly . we read that when isocrates was demanded , if he would be a king ; his answer was he would not : and being asked wherefore , he said , if i judge rightly , i cannot eschew hatred , and evil speaking on the one side ; and again , if i judge wrongfully , i can no less escape it on the other : yea , i cannot eschue the pain of eternall damnation ; wherefore it shall better content me , to remain as i am . but this of mens evil requital , and hating them ; is least to be stood upon . for to speak really and impartially , what is the iustice , the iudge , yea , the king himself ? but a great servant to the common-wealth : ( as statesmen are wont to call them . ) yea , antiochus thus told his son demetrius , that kingly rule , was but noble slavery . whence good q. elizabeth , spake it openly in the parliament house , : that she had rather be a milk-maid then a queen , were it not more for her subjects sake , then her own . whence ptolomy seeing certain fishers , sporting themselves upon the sea-shore ; wished he were like on of them ; adding moreover that monarchies are full of cares , fears , mistrusts , and disguised miseries . which also charls the fourth and fifth emperors were wont to alledge , even desiring to lead a private life . and seleucus before them did the like ; adding , that if he should cast his crown into the high way , there would be none found , that would take it up , knowing the cares , charges and griefs , that ever did accompany it . and pope adrian said , he conceived , no estate so miserable , nor dangerous as his own : and that he never enjoyed a better , nor more pleasant time ; then when he was but a simple monk. trajan the emperour , wrote unto the senate of rome , that having now tasted the cares and pains which the imperial state brought with it : he did a thousand times repent , that ever he took it upon him . i have read also of another romane , ( whose name hath slipt my memory ) that long aspiring to be emperour ; he was not so forward formerly to have it ; as now feeling the burthen , he was willing to cast it off ; even bemoaning himself , and complaining , how heavy and burthensome he had found it . demosthenes also , after a long government at his pleasure , in the common-wealth ( upon what consideration himself knew best , and statesmen may easily guess at ) is reported to have confest to his friends , who came to visit him : that if at the beginning , two wayes had been proposed before him ; the one leading to the tribunal of authority , the other to his grave ; if he could by inspiration have foreknown the evils , the terrours , the calumnies , the envies , the contentions and the dangers , that men in such places must accustomarily meet with , that he would much rather with alacrity , and cheerfulness ; have posted on to his sepulchre ; then to his greatness . and lastly , when some egged dioclesian forward , to re-enter again into the empire , he answered them : that having once escaped the plague , he would no more drink poyson ; and was contented to become a gardiner . to couclude this reason , besides all this a prince is alwayes in great danger , and fear of his life by treason : especially a good one , as the life of queen elizabeth may inform us . to omit many examples of the kings of israel and iudah ; as being well known ' , as also a cloud of examples out of other histories : we read that in the imperial seat ; in the space of an hundred yeers ( in vvhich vvere threescore emperours ) there were but three that died in their beds by sickness ; all the rest suffering violent deaths . so that how great and glorious soever , they may seem to men of the world ; they are but in a sad condition . as suppose a man arrayed and apparelled in tissue , or cloth of gold ; set in a chair of state , having before him a table furnished , with all dainty delicates ; his servants monarchs and princes ; his riches the very choicest and chiefest treasures and kingdoms of the world : but withall that there were one standing by , with a naked sword to cut his throat ; or a wilde beast , ready to pull him in pieces : we cannot otherwise say , but his condition is rather to be pitied then envied . now it fares not so with other men , the mean cottage of a swain stands in more safety , then the palace of a prince . furthermore , the greatest princes cannot so clip the wings of prosperity or victory ; but she may flie away before they dream of it . riches , honours , pleasures , are so transitory ; that the same day hath seen the knee bowing to the head , and again the head stooping and doing reverence to the knee . yea , as in fairest weather , a storm may suddenly arise : so one houre may change the greatest king , into the most miserable captive , as every age gives instance . for men are both more sensible of their present misery , by remembring their former happiness ; and also more tender and delicate , and so less able to bear it . the memory of former happiness , makes the present misery more deplorable , which like dead beer , is never more distastful then after a banquet of sweet-meats . for bajazet , to change his seraglio for a cage : for valerian , to become a footstool to his proud soc : are calamities able to sink a soul deep in sorrow . yea commonly , their change is not more sudden , then it is doleful . who but adrianus , emperour of the east , for many yeers ? but at length he was set upon a scabbed camel , with a crown of onions platted on his head ; and in great mockery , carried in triumph thorough the city . and the like of polycrates king of the samians . dionysius , henry the fourth that victorious emperour , gelimer , that potent king of the vandals , adonibezeck , and many others : of whom i might muster up a multitude . and no fewer of them , whose life and happiness have ended together , as it fared with pharaoh , herod , and belshazzer : who was sitting at a feast merry , while on a sudden death came like a voider , to take him away : with many the like , though that one example of haman and mordecay might serve in stead of all ; to shew that as men honour and obey god in their places : so god will bless or curse them . we see how haman , whose comand ere-while almost reached to heaven ; was iustantly adjudged to the gibbet : while mordecay , who was condemned to the halter , was all of a sudden made second in the kingdome . what stability is there then , in earthly greatness ? when he who in the morning , all knees bowed unto ; as more then a man : now hangs up like a despised vermine , fot a prey to the ravens : and when he who this morning , was destined to the gallows , now rules over princes , ester 6 and 7 chapters . but chap. 18. secondly , good men know , and well consider ; that the greatest places , are subject to the greatest temptations : as the highest boughs of a tree , are most subject to be shaken with the winde . that greatest men have the greatest biasses to draw them away . riches , honours , pleasures are such thorns : that for the most part , they even choke the good seed of g●ds word , formerly sowen in mens hearts , matth. 13.22 . they are to religion , as is the ivy to the oke ; that even eats out the heart of it . the pleasures of the body , are the very po●●ons of the soul. and the more any man hath , the more cause he hath to pray : lord , lead us not into temptation . nothing feeds pride , nor keeps off repentance so much ; as a prosperous condition . if i could be so uncharitable , as to wish an enemies soul lost ; this were the onely way : let him live in the height of the worlds blandishments . for temptations on the right hand , have commonly so much more strength in them above the other ; as the right hand hath above the left . they are more perillous , because they are more plausible and glorious . whence the devil did not appear to christ in a terrible form ; threatening the calamities of earth , or torments of hell ; but makes fair promises to him , of many kingdomes and much glory . neither hath god worse servants upon earth , then are the great ones of the earth . if adversity hath slain her thousand , prosperity hath slain her ten thousand . commonly , where is no want , is much wantonaesse : and as we grow rich in temporals , we grow poor in spirituals . we use gods blessings as iehu did iehorams messengers ; david , goliahs sword : we turn them against their owner and giver ; and fight against heaven with that health , wealth , honour , friends , means , mercies ; that we received thence , and commonly so much the more proud , secure , wanton , scornful , impenitent ; by how much the more we are enriched , advanced , and blessed . saul was little in his own eyes , before god made him great : but when he was made great , god was less esteemed by him . honour and greatness will so swell some mens hearts , and make them look so big : as if the river of their blood could not be banked , within the channel of their veins . they spend their dayes in wealth , therefore they say unto god , depart from us ; for we desire not the knowledge of thy wayes . and what is the almighty that we should serve him ? job . 21.13 , 14 , 15. yea , with the rich glutton in the gospel , they scarce ever think of heaven , till they be in hell. it is the misery of the poor , to be neglected of men : it is the misery of the rich and great men of the world to neglect their god. the poor , saith christ , receive the gospel : luke 7.22 . but , the kings of the earth , sayes david , set themselves , and the rulers take counsel together against the lord , and against his anointed , saying , let us break their bands asunder , and cast away their cords from us , psal. 2.2 , 3. all the life of solomon was delicious , resplendent , and contentful : and therefore we finde , that he did even sink in the midst of delights : but david among so many publick and private calamities and disasters , kept his head above water , and stood upright in his heart to god. prosperity , makes us drunk with the love of the world : but as sleep composeth drunkenness , so the cross will bring a man to himself again . the ●cottish king prisoner in mortimers hole , by his own confession , learned more of christ , then in his palace , he could all his life . now hence it is , that heaven is peopled with so few great ones . not many mighty , not many noble are called , 1 cor. 1.26 . yea , of twenty kings of iudah , only six were good : and of eighteen kings of israel , all but two are branded by the holy ghost for wicked . nor is it for nothing , that our saviour says : it is easier for a camel to go through the eye of a needle , then for a rich man to enter into the kingdom of heaven , matth. 19.24 . these men have their portion in this life , psal. 17.14 and receive their consolation here , luke 6.24 . all here , nothing hereafter . but it is otherwise with mean ones : he hath chosen the poor in this world , to be rich in faith , iames 2.5.1 cor. 1.26 , 27. the younger brother , shall not have all his portion , left he run riot . few men can digest great felicity : therefore as dionysius gave for a reward to plato books ; but unto aristippus money : so god gives wealth and honour to those whom he least respecteth : but unto his owu , he gives his grace and spirit ; keeping them short of other things . yet so , as each one hath what he likes best . as what sayes the worldling ? oh that i were so rich , so great and honourable . yea , with nero's mother , let them be damned , so they may be dubde they care not . but the wise christian as holding it better to be ranged with the saints in heaven , then ranked with the kings on earth : considers thus , the enjoyment of all outward things , might add to my content ; but it would endanger my soul : and it were better for me to swim a river of boyling brimstone , to live eternally happy : rather then dwell in a paradise , to be damned after death . he considers , that god not seldom strips the body of pleasures , to clothe the soul with righteousness : and oftentimes strengthens our state of grace , by impoverishing our temporal estate , because commonly the more prosperity , the less piety . to all which may be added as a greater misery , do great ones never so ill , they shall not be told of it ; no , not by their chaplains . oh thou the seer , sayes amaziah to amos , go flee thou away into the land of judah ; and there eat thy bread , and prophesie there : but prophesie no more in bethel , for it is the kings chappel , and it is the kings court , amos 7.12 , 13. so that it is a wonder ! if any great man be saved , sayes chrysostome , ( alledged by latimer before king edward ) because there are so few , to tell and admonish them of their faults . whence many have sought by all means , to shun earthly dignities : lest by gaining a place upon earth , they should lose a better place in heaven , as millions have done : and upon this consideration : isocrates refused the offer of a crown , and told them that motioned it : that he had rather live poorly , being assured of the bliss of heaven , as now he was ; then by possessing all worldy riches and splendour , to put the same in hazard . chap. 19. but thirdly , what good can their great wealth and honour do them , if other things concur not therewith ? as let a man have all felicities heaped together , which this world can afford , have he but one tooth out of tune , they can yield him no ease ; yea , a smaller matter may deprive them of all , as we see in haman who counted all his honours and riches , the kings and queens favours , as nothing : only for that mordecai did not bow the knee to him , nor honour him as others did , esther 5.11 , 12 , 13. but to pass these , and other the like , a little sickness will quickly thaw all these cold and frozen comforts . let but that day come ( and come it will sooner then they look for it ) and then rich crassus cannot command health , or get himself a stomack . his worship in all his pompe and great plenty , is forbidden to eat , when in the mean time , all his houshold are merry , and the poorest servant that he keeps , is in better case then he . it is not the embroidered slipper that will drive away the painful gowt : nor the golden diadem , the cruel head-ach , nor the diamond ring , the angry whit-loaf , nor the long velvet robe : the burning fever , yea , the prick of a thorn , or some passion of the minde : is able to deprive us of the pleasures of the whole worlds monarchy . what will all those goodly titles of majesty , and other priviledges avail them ? if a guilty conscience do but chide them ? will not this make their palaces prisons , their gold chains golden fetters , their crowns crosses , and all their earthly honours but burthens aud vexations ? what were it to have a purple coat , and a polluted conscience ? a gay gown and a sick heart : a bed of gold or ivory ; and a diseased minde : a full chefi , and an empty soul : a fair face , and foul affections : to glister in jewels , and be filthy in manners : to be in grace with men , and in disgrace with god ? fourthly , however death will dissolve them , and all their imaginary felicities into nothing : will cut thee wholly from them , and them from thee . and then as at a game at chess , the highest now upon board , may presently be lowest under board : so it may fare with the greatest of them here , and the like when they go hence . for although in the theatre of this world , like actors upon a stage ; the king , the lord and the clown have differing respect : yet after the play is done ; it may be that he who was the clown , is a better man , then the king. so it is with men after death . nor will a poor lazarus then , change places with a rich dives , nor an eliah with ahab . yea , then nebuchadnezzar will wish that he had been daniel , haman will wish that he had been mordecai , and herod will wish that he had been iohn baptist. and therefore if men were wise indeed , and loved themselves as they think they are and do : they would not be so greedy after great places , as after grace , and gods favour . nor is honour and greatness in it self a blessing ; or to be desired . advancement is not ever a sign of love , either to the man or the place . yea , oft times instead of a blessing , it proves a judgement ; both to the party , and to the people , as in the case of saul , 1 sam. 8.9 , &c. yea , there are no men so miserable , as those that are great and evil . for as it is the manner of god , to cast down that he may raise up ; to abase that he may exalt , as in the cases of ioseph , daniel , and saint paul : so contrarily , satan raises up , that he may throw down , and intends nothing but our dejection , in our advancement , as in the cases of haman , absalom , and that rich fool in the gospel . besides , as the errours of eminent persons , are eminent errours ; and the more noble the person , the more notorious the corruption : so great offenders , shall meet with great punishments . and as their fault is , according to the condition of their place ; so shall the nature and proportion of their retribution be : yea , and the more enjoyments they have had , or pleasure they have lived in here ; so much more shall their torment and sorrow be hereafter , revel . 18.7 . now these things being so , let them be but seriously considered , and then say , wherein the great gain lies , that should make men desire great places ? except it be to do good , and glorifie god in them . i cannot think of any thing therein , that will make good men gainers . but lose they are sure to do ; i mean of their peace and spiritual enjoyments . for in my judgement , there is nothing in the world worth envy , save or besides the condition of a true christian , and a retired life spent in study and contemplation . indeed , men are apt to think it a brave thing , to be alwayes conversant with great ones : but sure i am , the priviledges can never countervail the inconveniences . whence henry the eighth professed , that he knew none in his kingdom so happy ; as that subject who never was so low , as to be a constable , nor so high , as to be a iustice of the peace ; and the same was king iames his judgement . and you know what that heathen monarch said , whom the whole world could not content : were i not alexander , i would be diogenes . what then will a godly consciencious christian say ? for the state of grace , is heaven upon earth : and he that knowes the sweetness of gods presence , will deem it more tolerable to be ever alone , then never able to be so . and indeed , that soul can never enjoy god , or it self , that is not sometimes retired , which is seldome the lot of men in high places ; which made anacharsis , a barbarian , ( being led onely with the love of vertue ) leave the kingdome of scythia , to his younger brother ; betaking himself to the study of wisdom , and many others : but of this i have spoken enough upon another occasion , only i will add a word touching a studious life : which many ( not for want of ignorance ) take to be the most melancholy life of all others , though a scholar findes such beneficial variety of joyes & delights therein , as any other calling shall promise in vain . yea , i dare say , this my very work ( which yet requires swetting of the brain ) is more sweet to me , then most mens wages is to them , nor were the profits and places inconsiderable ; that i have refused , the better to enjoy my self and books . the which i tell you , to draw on others to taste of this manna , who hitherto ( like so many blinde moles ) have placed all their felicity & delight , to dig in the earth , & are so eager to get , and heap up silver , that they have no leasure to think of their souls : whom i the most pity , of any men alive . chap. 20. but listen to that ( you miserly muckworms ) of a studious life : which ( if you have brains ) will make your souls so long after the enjoying it ; as that you shall no longer like of your present employment ; get you never so much & grow you never so rich thereby . and that you may not take it to be my single opinion , ( as too much doting upon my own conceited happiness ) in characterizing out of the life of a scholar , i will mostly deliver my own minde , in the words of that reverend divine doctor hall , the nightingale of our age. alphonsus king of arragon , so greatly loved learning , that he omitted not his hard studies ; in his most dangerous wars . and pliny the second , so inwardly affected it ; that he held the time to be lost , which was not spent in study . nor can any one think it strange , that hath truly tasted the sweetness of it . yea , i can wonder at nothing more , then how a scholar can be idle , or dumpish ? having the opportunity of so many improvements of reason , in such variety of studies : in such importunity of brave thoughts . other artizans do but practise , a scholar never ceases to learn , wherein also his choice is infinite . other labours require recreation , our very labour recreates our sports . we can never want either somewhat to do , or somewhat that we would do . how numberless are those precious volumes , that are ever tempting us both to delight and profit ? who can be weary ? that findes such wit in poetry , such profoundness in philosophie , such acuteness in mathematiques , such wonder of events in history , such sweet eloquence in oratory , such super-natural light , and ravishing delight in divinity , as so many rich metals , in their proper mines . now , whom would not all this ravish with joy ? after all these , let us but open our eyes , we cannot look beside a lesson in the universal book of our maker : worth our study , and taking out , as what creature , hath not his miracle ? what event doth not challenge our observation ? and if weary of forreign employment , we list to look home into our selves : there we finde a world of thoughts , which set us on work anew , and not less profitably . or admit we could be cloyed with our own company , the dore of conference stands open ; offering such interchange of discourse , as will not more please , then benefit us , and he is a mean companion , from whom we return not wiser . but suppose we have not this opportunity always : what ingenious minde can be weary● of talking with learned authors , the most sweet , harmless , and cha●geless companions . what an heaven lives a scholar in ? that being pent up in his voluntary prison at once , in one close room or case of walls : can daily converse with all the glorious martyrs and fathers . that can single out at pleasure either sententious tertullian , or grave cyprian , or resolute hierome , or flowing chrysostome , or divine ambrose , or devout bernard , or ( who alone is all these ) heavenly augustine : to talk with , and heare their wise and holy counsels , verdicts , resolutions , yea , ( to rise higher ) with courtly esay , with learned paul , with all their fellow prophets , apostles ; yet more , like another moses , with god himself in them both . let the world contemn us , while we have these delights ; we cannot envy them , we cannot wish our selves other then we are . besides , the way to all other contentments is troublesome , the only recompence is in the end . to delve in the mines , to scorch in the fire for the getting , for the fining of gold , is a slavish toil , the comfort is in the wedge ; to the owners , not the labourers : whereas our very search of knowledge is delightsome . study it self is our life ; from which we would not be barred for a world. how much sweeter then is the fruit of study ? the conscience of knowledge ? in comparison whereof the soul that hath once tasted it , easily contemns all humane comforts . wherefore spare not ye worldlings , to insult over our paleness , our neediness , our neglect : ye could not be so jocund , if you were not ignorāt . if you did not want knowledge , you could not overlook him that hath it . for me , i am so far from emulating you ; that i profess , i had as lieve be a brute beast , as an ignorant rich man. and so taking leave of great ones , i return to the thousands of ordinary grip●●s and oppressors ; that have disperst themselves here and there amongst the multitude ; as cutpurses in a crowde . only it requires , that as i have largely spoken to magistrates and governours ; shewing them what god requires at their hands : so i should say something to the people governed , in shewing what they ought to do : of which a word , and but a word : because i foresee , that one dos● of so untoothsome a truth , to such as i shall especially speak ; will be as welcome as water into a ship , and i love not to intrude . chap. 21. i seldome heare any man speak of taxes or governours ; but i perceive in them a kinde of enmity against both : which to me is not a little strange , at least it makes me suspect , that they do not wisely consider of things and circumstances . yea ( if i shall speak my conscience , as it is informed from gods word , and common reason ) when i consider how mad many men are about what they pay to their governours : as parting with it like so much bloud from their hearts : which makes them so far as they dare , flie in the face of authority , and grumble out no less then treason ; though in such a deformed silence , as witches raise their spirits , which god takes as done to himself ; though they want eyes to see it . it makes me conclude , that they are more guided by the god of this world , then by rectified reason , or the written word , witness those many precepts and prohibitions , exod. 22.28 . acts 23.5 . eccles. 10.20 . matth. 15.4 . prov. 24.21 , 22. 1 tim. 2.1 , 2 , 3. jude 8 , 9 , to 17. 2 pet. 2.9 , 10 , 11 , 12 , 13 , 18. 1 sam. 10. 24 , 27. rom. 13.1 , to 8. titus 3.1 . 1 pet. 2.13 , 14 , 15. which men should do well to read and lay to heart , for i intend not to speak much of the point , nor to answer all those objections , that men ( blinded with prejudice ) are over-forward to make . it is sufficient if i speak enough , and that out of a desire to do others good , i am content to forfeit my discretion , and hazard the loss of my reputation . for i am not ignorant , how i shall be censured , hated and calumniated for speaking this , so necessary and seasonable a truth but hear it , and let come on what will : so long as i have the word for my warrant , and the glory of god ( the which we are bound to redeem with our lives ) for my end . certainly he that for the common good , is not willing to contribute according to his ability , to the publick charge , or that feigneth himself poor , to avoid a tax or seasment , prov. 13.7 . is worthy to be made as poor , as the summe of money he is allotted to pay , because he grudgeth the state a part , by means of whom he enjoys all . for without rulers and good laws : none could say this is mine . nor would cheapside be safer then salisbury plain . we could not eat our own meat , nor sleep in our beds , nor meet one another in the congregation : if every man might do what were good in his own eyes . judg. 17.6 . yea , then , thou that art so unwilling to pay five shillings ; wouldest be glad to parr with all thy wealth , to save thy skin , and wouldest thou have it so ? if not confess , that governours are the light of our eyes , the breath of our nostrils : yea , under god ( and to speak it with reverence ) even the life of our lives . and what man will not hazard a joynt , much more part with a little pelf to preserve his life , and all else he does enjoy ? nor are they followers of christ , that refuse to pay unto caesar , that which is his due , matth. 22.21 . for if he by whom kings reign , sorbore not to pay tribute to an heathen prince , matthew 17.24 , to 28. what power under him can deny it unto those that rule for him , and the good of his church and people ? a man feeds the stomach , that it may nourish and preserve his whole body : if he did not , what should he gain by it ? but starving . we read in the fable , that the other members mutining against the belly complained ; that all their industrious care and service was for the good and satisfying of the belly , where as it alone was idle , lazie , and quiet in the midst , and did nothing at all : whereupon they conspired , that neither the eyes should spy out , nor the feet fetch in , nor the hands reach , nor the mouth receive , nor the teeth chew meat for it : but in pining it with hunger , they brought also themselves into extream , and almost irrecoverable consumption ; until they fell again to perform their several offices . a body can no more be preserved without sinnews , then a common-wealth without tribute . a common interest challenges an universal aid . reason would , that every man should be burthened about the upholding of that , vvherein every man hath an interest , that a publick charge , should be defrayed by a publick purse : every man his share according to his means . many hands vvill make light work . only there are some so base , ignorant , or envious ; that to spight and mischief others ; they will undo themselves like samson , iudges 16.29 , 30. or those israelites iudges 21.15 , to 24. or him in the fable ; men not worthy to live amongst men : most unworthy to enjoy those priviledges they do , in this happy though unthankful christian common-wealth . i bless god , i never thought much to pay whatsoever i have been demanded , all these twelve yeers past , but have exceedingly admired the goodness of god ; that by parting with a part ; the whole , or residue hath been preserved . whereas if those royallists and cavalliers might have had their wills : i should have lost all , yea , not a good man , should have been the better for what ever he had ; vvere it the inheritance of his ancestors . let none think that self-interest , makes me partial : for it is well known , i never gained groat since the parliament : nor did i ever personally act in the least , either on the one side or the other . but this is not all , for they will murmur against , and speak evil of christian magistrates . yea , in their hearts curse them ( as shimei did david ) who are the ministers of god for our wealth : which is to come neer to god , whose vicegerents they are , for the magistrate is the garment , in which god apparelleth himself : and what does the murmurer but wound christ through the sides of his deputies . where men command with god , we must obey men for god , and god in men : when against him , the best obedience is to deny obedience ; and to turn our backs upon herod , matth. 2.12 . again , there is an active obedience , and a passive : i may not execute a magistrates impious commands , i must suffer his unjust punishments . one may desire other magistrates , but we must obey those we have : and haply it is more commendable to obey the wicked , then the good observing the former caution . and i wish men , ( yea , ministers unless it be in their presence ) would trouble themselves less with the magistrates duty , & look more to their own . however for private persons to question the lawfulness of that government , under which they desire protection is insolent , stupid and intolerable . but sure i am , when moses is praying , ioshua leading , israel obeying , and god blessing and prospering all . o happy are the people that be in such a case , psal. 144.15 . but if men cannot have their wills , to invade the inheritance which the right heir keeps from them : or suppose they be injuried , and may not have redress in that manner , and measure themselves prescribe : presently maledicunt principibus , they murmur against the magistrate . yea , what can a magistrate do acceptable to the good ; but lewd men will misinterpret it ? every tongue is ready to speak partially , according to the interest he hath in the cause , or patient ; or according to the wickedness that is in his own heart . chap. 22. and so they would do , had we the rarest and uprightest governours , that ever the world could boast of . as what magistrate can hope to be free from their malice and murmurings : when moses himself could not escape the same , nor faithful samuel , as observe how the israelites dealt with moses ! they no sooner want water to quench their thirst , but they murmur against him ; and say to his face , ( being ready to stone him ) wherefore hast thou brought us out of egypt , to kill us , and our children and cattel with thirst ? exod. 17.3 , 4. as if moses had been a god : yea not long after , they gather themselves together , and are agreed to cast off both him and his government , and why forsooth ? what 's the matter ? ( he never had done them the least wrong ) he stays a little longer with god in the mount , then they expected , exod. 3● . 1 . but fools as they were , hovv could they finde out a better governour ? among all their twelve tribes ? had they been asked this question , it would have shewn them their folly . as pacuvius at capua : when the people would have had their magistrates massacred ; desired them first to agree upon the election of new officers : then they nominated divers , but could agree upon none ; whereupon the massacre was delayed , and after forgot . we have too many such fools , when the duke of buckingham reigned ô if he were taken away all would be well ! when he was dispatcht , and sent to his long-home : they murmured as much , and no less complained of their oppression under the king , prelats , council-table , star-chamber , high-commission , and court of honour : now they are all removed , and god hath given us since better governours then ( i am sure ) we deserved : they thought themselves worse then ever . yea , they did not spare to curse their governours , and could have eaten their very hearts , ( as they gnawed their own tongues ) for spight . and how could better be expected from such sons of belial ? 1 sam. 19.24 , 27. that have more rage then reason : for their words are but the light froth of an impotent anger : wherein they accuse others unrighteousness , and profess their own . an end of the second part or division . the letter writ by the last assembly general of the clergy of france to the protestants, inviting them to return to their communion together with the methods proposed by them for their conviction / translated into english, and examined by gilbert burnet. burnet, gilbert, 1643-1715. 1683 approx. 242 kb of xml-encoded text transcribed from 105 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a48243 wing l1759 estc r2185 12185340 ocm 12185340 55745 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. a48243) transcribed from: (early english books online ; image set 55745) images scanned from microfilm: (early english books, 1641-1700 ; 605:15) the letter writ by the last assembly general of the clergy of france to the protestants, inviting them to return to their communion together with the methods proposed by them for their conviction / translated into english, and examined by gilbert burnet. burnet, gilbert, 1643-1715. catholic church. assemblée générale du clergé de france. [20], 179, [9] p. printed for richard chiswell ..., london : 1683. includes bibliographical references. advertisement: p. [2]-[9] at end. "the letter writ by the assembly of the clergy to the calvinists in france.": p. 1-14. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the 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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. -assemblée générale du clergé de france. protestants -france. calvinism -france. 2003-10 tcp assigned for keying and markup 2003-11 spi global keyed and coded from proquest page images 2003-12 emma (leeson) huber sampled and proofread 2003-12 emma (leeson) huber text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the letter writ by the last assembly general of the clergy of france to the protestants , inviting them to return to their communion . together with the methods proposed by them for their conviction . translated into english , and examined by gilbert burnet , d. d. london , printed for richard chiswell at the rose and crown in s. paul's church-yard . m dc lxxxiii . the preface . the fate of most that answer any particular book or treatise , is such , that , one may be justly discouraged from undertaking it : for besides the great trouble the answerer is put to , in following his author in all his digressions , and perhaps impertinences , and the small game he is often engaged in , about some ill-sounding expression , or some misunderstood period ; the issue of the whole business in matters of controversies , comes at best to this , that it may be confest his adversary has been too unwary in some assertions , or unconcluding in some of his arguments : but still men retain their old perswasions : and if one whom they had set up for their champion , should happen to be baffled , they will only say that they mistook their man ; and be being made quit the stage , another is set in his room . so that at most their engagement proves to be of the nature of a single combate , in the issue of which only two individuals , and not two parties are concerned . but when a whole body speaks in one voice , here the undertaking of a single person , in opposition to them , may be thought indeed too hardy and bold ; but yet the debate becomes of more consequence , at least to the one side , because the credit of those against whom he writes , is so well established , that a satisfactory answer to what they offer as the strength of their cause , must needs have great effect on these who examine those matters critically , and judge of them impartially . the world hath been filled with the noise of the conversions lately made in france ; but it has been generally given out that the violences of monsieur de marilliac and the souldiers , and the payments dispensed by monsieur pellisson , have been the most prevailing arguments hitherto made use of . that great king has indeed interposed in this matter , with a zeal , that if it were well directed , might well become one who reckons these to be his most esteemed titles , that he is the most christian king , and the eldest son of the church . but amidst all this noise of conversions , we have heard more of the temporal than spiritual sword ; and except in the violences and out-rages of some of the clergy , we have not heard much of any share they have had in this matter . it is true , the celebrated explication of their faith , written some years ago by the then bishop of condom , now of mea●x , has made a great shew , and most of the conversions are esteemed the effects of that book : and the eminent vertues of the author , joined with that great gentleness , by which he insinuates himself much into the hearts of all those that come near him , have perhaps really wrought much on some , whose consciences were by other motives , disposed to be very easily perswaded . soft words and good periods , have also had some weight with superficial enquirers . but that explication of his , which may be well called a good plea , managed with much skill and great eloquence for a bad cause , has been so often , and so judiciously answered , that i am confident such as have considered these answers , are no more in danger of being blinded with that dust , which he has so ingeniously raised : for it must be confessed , that his book deserves all the commendations that can be given it , for every thing except the sincerity of it , which ( i am sorry to say it ) is not of a piece with the other excellent qualities of that great prelate . but now we have before us a work of much more importance , in which we may reasonably conclude the strength of the roman cause is to be found : since it is the unanimous voice of the most learned and soundest part of that communion : for while the spaniards have chiefly amused themselves mith the metaphysical subtilties of school-divinity , and when the italians have added to that , the study of the canon law , as the best way for preferm●nt ; the french have now for above an age been set on a more solid and generous pursuit of t●ue learning : they have laboured in the publishing of the fathers works , with great diligence , and more sincerity than could be expected in any other part of that church ; where the watchful eyes of inquisitors might have prevented that fidelity which they have observed in publishing those records of antiquity : so that the state of the former ages of the church is better understood there than in any other nation of that communion . nor has the secular clergy , or laity , only laboured with great faithfulness in those enquiries , such as albaspine , de marca , godeau , launnoy , huetius , rigaltius , valesius and balusius ; to name no more ; but even that order , which is not so much admired over the world for great scrupulosity of conscience , has produced there several great men , that are never to be named but with honour , such as fronto ducaeus , and petavius ; but above all , sirmondus , through whose writings there runs such a tincture of candour and probity , that in matters of fact , protestants are generally more enclined to acquiesce in his authority , than those of his own perswasion are ; which made them afraid at rome to give him free access to their manuscripts . nor is the learning of the gallican church that for which they are chiefly to be esteemed : it must also be acknowledged , that from the study of the ancient fathers many of them seem to have derived a great measure of their spirit , which has engaged diverse among them to set forward as great a reformation as the constitution of their church can admit of . they have endeavoured not only to discover the corruptions in morality and casuistical divinity , and many other abuses in the government of the church , but have also infused in their clergy a greater reverence for the scriptures , a deeper sense of the pastoral care , and a higher value for holy orders , than had appeared among them for divers ages before . some of their bishops have set their clergy great examples : and a disposition of reforming mens lives , and of restoring the government of the church according to the primitive rules , hath been such , that even those who are better reformed , both as to their doctrine and worship , must yet acknowledge that there are many things among them highly imitable , and by which they are a great reproach to others , who have not studied to copy after these patterns they have set them . the world will be for ever bound to honour the names of godeau , paschall , arnauld , and the author of the essays of morality ; and those thoughts which they have set on foot are so just and true , that though their excellent bishops are now almost all gone off the stage , and are not succeeded by men of their own tempers , yet it is to be hoped , that these seeds so sown do still grow where they find a soil disposed for them . for though such notions are not very grateful to some whose interests biass them another way , or to others whose ill lives make them look on all books of a severe piety , and that design a strict discipline , as so many satyrs writ against themselves ; yet to such as are not prepossessed nor corrupted , nothing does so easily enter , and continue so fixed as those maximes which they infuse ; particularly those of the necessity of a vocation of the holy ghost before one enters into holy orders , and a strict application to the care of souls , after one has engaged in them . truth and goodness are in their natures so congenial , that there is no way so certain to lead men to the knowledge of the truth , as to form their minds inwardly to such a sense of piety and goodness , as may make them fit receptacles of truth . thus did the heathen philosophers begin at the purging their auditors minds , by their cleansing doctrines before they communicated to them their sublimer precepts . among the jews , the sons of the prophets were long prepared in a course of mortification and devotion , that so they might become capable of divine illapses ▪ and our saviour began his instructions with the correcting the ill morals of his followers and hearers ; and did not communicate the higher mysteries of his doctrine to them till they were well prepared for it ; since , as he said himself , the way to know his doctrine , whether it was of god or not , was to do his will , which makes the sense of the soul become as exact in judging of its object , as a sound state of health makes the organs of our bodily senses fit to represent their objects distinctly to us . and therefore that church that has advanced so far in the reforming the morals of the people , and the conduct of the clergy , may be very justly esteemed the best , as well as the most learned part of the roman communion : though it is not to be denied , but the iealousie that those men of better notions have fallen under , what by the interest the jesuites have gained both at court and in the sorbonne , what by the willingness that is in the greatest part of men , particularly of corrupt ecclesiasticks , to love looser principles , and what by the odious names of innovators , of men enclined to heresie , schism or faction , is such , that as on the one hand they are lookt at with an ill eye , as a sort of men that are neither good subjects to the king nor to the pope ; so they on the other hand , to free themselves from these imputations , have perhaps departed too much from these sincere principles which they had at first laid down , and have betaken themselves to some arts and policies that do not become men so enlightned as they are . but i will not enlarge more on this , because i honour them so much , and have learned so much from them , that i will rather bewail , than insult over their failings . but though they themselves are thus suspected , yet such is the force of truth , and the evidence of those maximes which they hold , and the world is so possessed with them , that even their greatest enemies are forced to yield to them , rather perhaps because they dare not scandalize the world , by keeping up abuses , of which all people are convinced , than out of any inward affection they bear to a severe or primitive discipline . by this means it is that there is now nothing more common in all the parts of france , than to talk of a reformation of abuses , even in those places where the prelates example is perhaps one of the most conspicuous of all the abuses . to what has been said this may be added , that their glorious and conquering monarch being now possessed with this maxime , that he will have but one religion in his dominions , every one there looks on the reducing many of those they call hereticks , as a sure way to obtain his favour , and so to attain to great dignities in the church . it is certain , the most refined wits there are now set on work to bring out the strength of their cause with the greatest advantage that is possible . therefore the assembly general of their clergy being called together , ( and being so much the more engaged to shew their zeal against heresie , that they might cover themselves from the reproaches of some that are more bigotted , for their compliance with the king in the matter of the regale , ) hath now made an address to all the calvinists of france , inviting them to return to their communion ; to which they have added directions to those that shall labour in these conversions ; which they call methods , by which their minds are in general to be wrought upon , without entring into the detail of these arguments , by which the controversies have been hitherto managed . i confess , when i read these first , i was astonished at most things in them , and could have almost thought that a veron or a maimbourg had published their visions in the name of that august body ; but i know the press there is so regulated , and the constitution of that kingdom is such , that so gross an abuse could not be put upon the world. besides , when i had over and over again laid all these methods together , i found that indeed all the strength of their cause lay divided among them : so that if there is no extraordinary force in them , it is because the cause can bear nothing that is more solid or more convincing . i doubt not but the letter , and these methods will be examined in france , with that clearness and exactness that may be expected from the many extraordinary pens that are there . but i being earnestly desired to write somewhat concerning it , have adventured on it , i have first begun at home , and since here we have the concurring voice of so great and so learned a church concerning the methods of converting protestants , i hope it will be no unacceptable thing to this nation to put these in english , together with such reflections on them as may be more easily apprehended by every reader that has but a due measure of application and iudgement , though ●e has not amused himself much with deep studies of divinity . i shall hold in the general and to the rational part as they do , without going further in any particular enquiry , than shall seem in some sort necessary . i ought to make great apologies for so hardy an enterprize , but i cannot do that without giving the reasons that determined me to it , which is not at present convenient . therefore i must only in general beg the readers charity , and that he will not impute this attempt to any forwardness of mine , or to any extravagant opinion i may have of my self , as if i were fit to enter the lists with such great persons , to whom i pay all that reverend esteem which becomes both to their characters and qualities , and to whom i know better what is due , than to presume to say any thing in contradiction to them , if i were not led to it by that which i owe to truth , and to the god of truth : after i have examined both their letter , and the methods added to it , i will venture further , and offer on the other hand such considerations as are just and lawful prejudices against that communion , and are such as ought , at least , to put all men in doubt that things are not right among them , and to dispose them to believe that matters in controversie between them and us ought to be examined more exactly and impartially , and that upon a general view , the prejudices lie much stronger in our favours , than against us . the letter writ by the assembly of the clergy , to the calvinists in france . the arch-bishops , bishops , and the whole gallican clergy , assembled at paris by the kings authority , wish to their brethren of the calvinist sect , amendment , and a return to the church , and an agreement with it . brethren , the whole church of christ does now of a great while groan , and your mother being filled with holy and sincere tenderness for you , does with regret see you rent from her belly , her breasts , and her bosome , by a voluntary separation , and continue still to stray in the desart . for how can a mother forget the children of her womb , or the church be unmindful of her love to you that are still her children , though you have forgot your duty to her ? the infection of errour , and the violence of the calvinistical separation having drawn you away from the catholick truth , and the purity of the ancient faith , and separated you from the head of the christian unity . from hence is it , brethren , that she groans and complains most grievously , but yet most lovingly , that her bowels are torn : she seeks for her sons that are lost , she calls as a partridge , as a hen she would gather them together , as an eagle she provokes them to fly ; and being again in the pangs of travel , she desires to bear you a second time , ye little children , that so christ may be again formed in you , according to truth , in the way of the catholick church . therefore we the whole gallican clergy , whom the holy ghost has set to govern that church in which you were born , and who by an uninterrupted inheritance hold the same faith , as well as the same chairs , which those holy bishops held , who first brought the christian religion into france , do now call on you , and as the embassadors of christ , we ask you , as if god did beseech you by us , why have you made separation from us ? for indeed , whether you will or not , such are your circumstances , that you are our brethren , whom all our common father did long ago receive into the adoption of children , and whom our common mother , the church , did likewise receive into the hope of our eternal inheritance . and even he himself who first bewitched you , that you should not obey the truth of the gospel , the standard-bearer of your profession , did at first live amongst us as a brother , in all things of the same mind with us . were we not all of the same houshold ? did we not all eat of the same spiritual meat ? and did not he perform among us the mutual offices of brotherly charity ? see if you can find any excuse either to your father , your mother , or your brethren , to take off the infamy of so wicked , so sudden , and so rash a flight ; of this dividing of christ , the renting the sacraments of christ , an impious war against the members of christ , the accusing the spouse of christ , and the denial of the promises of christ ? excuse and wash off these things if you can : but since you cannot do it , then confess that you are fallen under that charge of the prophet , an evil son calls himself righteous , but he cannot wash off his departure . wherefore then , brethren , have you not continued in the root with the whole world ? why did you break the vows and the wishes of the faithful , with the altars on which they were offered ? why did you intercept the course of prayer from the altars , from whence was the ascent to god ? why did you then with sacrilegious hands endeavour to remove the ladder that came down to those stones , that so prayers might not be made to god after the customary manner . other sectaries hitherto have indeed attempted that , not that they might overthrow the altar of christ , but that they might raise up their own altar , such as it was , against the altar of christ. but you , as if you had designed to destroy the christian sacrifice , have dared to commit a crime unheard of before these times . you have destroyed the altars of the lord of hosts , in which the sparrow ( christ ) had chosen to himself an house , and the turtle ( the church ) a nest , where she might lay her young . it was this schismatical fury that brought forth these things , and allhat has followed since , either of wars against the church , or of errours against the ancient doctrine : nor would we have those things ascribed so much to your inclinations as to the nature of schism . but this is that upon which we expostulate with you in particular , and which we ask of you without ceasing , why have you made the schism ? and unless you answer this , how well soever you may speak or write of other things , it is all to no purpose . we do not doubt , but in answer to this , you will make use of that old and common defence of all schismaticks , and that you who upon trial , know that it is not possible to shake the doctrines believed by us , will begin to inveigh against the morals of our men , as if holier persons , who love severer laws , could not hold it creditable for their reputation , or safe to their consciences , to live with such men . these are the things forsooth , brethren , for which the unity of christ is rent by you , the inheritance of your brethren is blasphemed , and the vertue and truth of the sacraments of the church are despised : consider how far you have departed from the gospel in this . these things that you object were less considerable both for number and weight , or perhaps unknown , and may be not at all true . but if they had been true , and acknowledged , and worse than they were , yet those tares ought to have been spared by christians , for the sake of the wheat : for the vices of the bad are to be endured , because of the mixture of the good . moses endured thousands that murmured against god. samuel endured both eli's sons and his own , that acted perversly christ himself , our lord , endured iud●s that was his accuser , and a thief , and also his betrayer . the apostles endured false brethren , and false apostle● that opposed them and their doctrine ▪ and s. paul , who did not seek his ow● things , but the things of jesus christ conversed with great patience among those that sought their own things , an● not the things of iesus christ. but you ▪ dear brethren , not only have not endured the church , your mother , and th● spouse of christ , but have rent , torn and violated her unity : and that yo● might thus rend , tear and violate he● ▪ you have charged the blemishes of private persons on her , whom christ has cleansed with the washing of water through the word of life , that he might present her glorious to himself , without either spot or wrinkle , or any such thing . what remains then , brethren , but that for your sakes we follow that advice of the holy ghosts , blessed are the peace-makers , for they shall be called the sons of god. and that by the bowels of mercy , which you have hitherto torn ; by the womb of the church , your mother , which you have burst ; by the charity of brethren , which you have so oft violated ; by the sacraments of god , which you have despised ; by the altars of god , which you have broken ; and by every thing , sacred or divine , that is worshipped either in heaven or earth ; we exhort you with the hearts of brethren to amend , to return , and to be reconciled . and what indeed remains , but that you , forgetting the schism , and remembring your mothers breasts , should again come home , where there are so many hired servants that have bread enough , while you cannot gather up crumbs for satisfying in any sort your spiritual hunger , being in a dry and untrodden desart . why then do you delay or withstand this ? are you ashamed to be reckoned children with those , among whom the eldest son lewis is daily erecting new trophies to the church his best mother : who , by reason of your wilfulness , is in this only not entirely happy , that although he is daily decreeing many things both religiously and piously for maintaining christianity , yet he sees some of his own subjects , who have of their own accord , forsaken the religion of their country , and have betaken themselves to foreign rites , being apostates from religion , and deserters of the ancient warfare , to continue still in their errour . and this most christian king did lately in our hearing say , that he did so earnestly desire to see all those broken and scattered parcels brought back to the unity of the church , that he would esteem it his glory to compass it with the shedding of his own royal blood , and even with the loss of that invincible arm , by which he has so happily made an end of so many wars . will you then , brethr●n , envy that palm of victory to this most august prince , and your king that has subdued so many and such mighty enemies , that has taken so many strong towns , and has conquer'd such great provinces , and is eminent in his triumphs of all sorts , and yet would prefer this victory to all the rest ? but , brethren , while we thus call upon you , and exhort you to the counsels of peace , do not you say , seek us not , for this is the language of iniquity , by which we are divided , and not of charity , by which we are christians . remember that the spirit of truth and peace has commanded us by the prophet not to cease to say to those who deny that they are our brethren , you are our brethren . what time can offer it self more fitly for calling you back to the roman communion than this , in which pope innocent governs the roman church ; whose life and manners being formed according to the ancient and severe discipline , present a perfect pattern of holiness to the christian world : so that it will be both for your honour as well as for your happiness , and a mark of great vertue in you , to joyn your selves to him who is such an eminent cherisher of all vertue . therefore as for you that need a physician , that are the members of christ , and noble ones too , bought with the same price , but are torn from the head and body of the church , through the wicked fraud of all our common enemy , we pray you by the eternal god suffer your selves to be healed , receive this admonition , and this humble prayer of ours : for such is our gentleness and compassion towards you , that we can confidently use the lowest expressions possible . and do you in a brotherly manner take hold of this occasion , that we offer you with such brotherly love , that so at last , through the grace of our god , the night of stupifying errour being dissipated , the light of divine truth may shine daily more and more ; suffer nor the weak and ignorant part of the christian flock to perish , because of some jealousies that you have rashly taken up against our faith ▪ do you think it unseemly to discover your disease to the physician ? give place both to repentance and physick ▪ and address your selves humbly to god , and esteem this to be that which is chiefly , and only honourable in christians . but if you will with obstinate minds refuse to do this while we thus exhort you , if you will not be overcome by prayers , nor bended by charity , nor wrought on by admonitions to a reconciliation , the angels of peace will weep bitterly ; but yet for all that we will not leave you to your selves , though that were but just to be done to persons so excessively obstinate ; we will not give over our seeking for the sheep of christ among the hedges and thorns ; and when we have done all by which your minds ought to have been reconciled to us , at last our peace , which is so earnestly and sincerely offered to you , when it is rejected by you , shall return to us : nor will god any longer require your souls at our hands . and as this your last errour will be worse than your former , so your last end will be worse than any thing you have formerly felt . but brethren , we hope better things , and things which accompany salvation . francis arch-bishop of paris , president . charles maurice arch-bishop and duke of rheims . charles arch-bishop of ambrun . iames arch-bishop and duke of cambray . hyacinth arch-bishop of alby . mi. phelipeaux arch-bishop of bourges . iames nicholas colbert arch-bishop of carthage , coadjutor of rouen . lewis of bourlemont arch-bishop of bourdeaux . gilbert bishop of tournay . nicholas bishop of riez . daniel bishop and earl of valence and die. gabriel bishop of autun . william bishop of bazas . gabriel bishop of auranches . iames bishop of meaux . sebastian bishop of st. malo. l. m. ar. de simiane bishop and duke of langres . fr. leo bishop of glandeves . lucas bishop of frioul . i. b. m. colbert bishop and duke of mountauban . charles bishop of montpellier . francis bishop of mande . charles bishop of la vaur . andrew bishop of auxerre . francis bishop of troyes . lewis bishop and earl of chalons . francis bishop of triguier . peter bishop of bellay . gabriel bishop of conserans . lewis bishop of alet . humbert bishop of tulle ▪ i. b. d' estampes bishop of marseilles . fr. de camps designed coadjutor of glandeves . de st. george designed bishop of m●scon . paul phil. de lusignan . lud. d' espinay de st. luc , c. leny de coadelets . la faye . cocquelin . lambert . p. de bermund . a. h. de fleury . de viens . f. feu . a. de maupiou . le franc de la grange . de senaux . parra dean of bellay . de boshe . m. de ratabon . clement de pouudeux . bigot . de gourgues . de villeneuve de vence . i. f. de l' escure . peter le roy. a. de soupets . a. argoud dean of vienna . gerbais . de bausset . g. bochart de champigny . courcier . cheron . a. faure . f. maucroix . de la borcy . de francqueville . armand bazin de besons , agent-general of the clergy of france . i. desmaretz agent-general of the clergy of france . remarks on the former letter . the tender expressions with which this letter begins , give the world some hopes that the gallican clergy have bowels of compassion , for those they call their brethren and little children , though the figures of a partridge or an eagle are too forced to flow from affections much moved . but the severities now exercised in mos● parts of france look like esau's hands , while the clergy speak with iacob's voice . the many terrible edicts that come out daily against those of that perswasion , and the much greater severity with which they are executed , do not very well agree with this melting language . perhaps some may think those edicts are civil things , and that the intendants or other officers who execute them , being of the laity , therefore the clergy are no way concerned in it . but if the blame of this is taken off from them , it must be laid somewhere else . it is notoriously known that the king himself is not at all of a bloody disposition , but is merciful and gentle : so that for all the hard measure that many of those who are forced to fly hither for refuge , feel , yet they do acknowledge that they owe it to the kings tenderness to his people , and aversion from cruelty , that it is not worse with them ; and that they are not massacred and destroyed to be the effect of his clemency and protection . and of this he has lately given the world a double assurance , both in the letters he sent to the bishops of france , and in those he sent with them to the deputies in the several provinces , printed together with this letter of the clergy . in the first are these words , recommending to you above all things the managing the spirits of those of that religion with gentleness ; and to use no other force but that of reason , for the bringing them again to the knowledge of the truth , without doing any thing against the edicts and declarations , by the vertue of which the exercise of that religion is tolerated within my kingdom . this is a little varied in the second letter thus , i recommend to you above all to manage the spirits of those of that religion with gentleness , and to hinder the doing of any thing that may be an invasion on that which is granted them by the edicts and declarations made in their favours . we will not have so criminal a thought of so glorious a prince , as to suspect his sincerity in this : and therefore when it ●is as visible as the day , that those edicts are broken almost in every branch of them , we must conclude that either the king is not well informed of the nature of those edicts , or is not acquainted with the violation of them : and since no king , how great soever , can see but with other mens eyes , and that it is not to be imagined that a prince so employed , as he is , can have read and examined the edicts granted by his ancestors in favour of that religion , it must be concluded , that those who have procured the passing those late edicts that contradict the former , have either flatly imposed on him , by making him believe they were not contrary to them , or have found out some slight equivocation in the words of the former edicts , upon which that great king has been induced to pass those edicts , which have come out of late so frequently against them . in this whole matter no political consideration is so much as pretended , the interests of state lie clearly against it . the design is well enough understood . a zeal for extirpating heresie , and the advancement of the kings glory is all that we hear given out for warranting those severities , which lie so heavy on such great numbers of the best subjects that france has . the interest that some of that assembly , the president in particular , has in the management of the affairs that concern the spirituality , and the high panegyricks which that body both offer to the king , and give of him for his proceedings in that affair , shew that as some of them set them on , so the rest approve of them : so that upon the whole matter , all the hard usage the poor protestants meet with , lies at their door . it is hard to perswade the world that they can have such bowels , while they thus tear those they call their little children with their paws : suppose their children were mistaken , and in errours , yet they should be fathers still , and not starve them to death , because they cannot either change their thoughts , or become so impious as to joyn in a worship which they think is not only superstitious but idolatrous . mens opinions are not in their own power , their understandings are necessary agents , and are determined by the evidence of things set before them : our wills can indeed engage our understandings to make enquiries with more application : they can also biass us with some partiality , for that in which we find our interests ; they can likewise command our actions , so that we may disguise and dissemble our opinions : but their dominion goes no further . it is not to be doubted but a small part of that hard usage which those oppressed french-men have met with , has more than determined them to enquire narrowly into those opinions , which were infused in them by their education : and has wrought so effectually on them , as to make them wish they could be of another mind ; but after all , if they see nothing but force to work on them , and manifestly discern the weakness of those reasons that are offered for their conviction , what remains but that either they must do violence to themselves , and so joyn in that monstrous idolatry of a worshipping as a god , that which they believe to be only a piece of bread ; or that they must still groan under those miseries to which they see themselves condemned ; which must needs possess them with such an opinion of the cruelty of those that call themselves their fathers , that all the tender expressions they read in this letter cannot root it out : for deeds are much surer evidences of mens affections than words . the title of a father agrees ill with the rage of an enemy . the members of this assembly pretend they go in the traces of those who first brought the christian religion into france ; and that they hold the same faith , as well as they possess the same chairs . it were to be wished , that they were also acted with the same spirit of meekness and gentleness towards those who differ from them , and that they had the same aversion to cruelty that we find among the ancients . i shall not here alledge what tertullian and cyprian have said in general against cruelty on the account of religion , nor what lactantius has more copiously enlarged on . but since they mention those that first established the christian religion in france , i shall offer to them what the first of the gallican bishops ( who had an occasion given him to write of such matters , hilary of poictiers ) said against the arians , who were persecuting the orthodox under constantius ; though their greatest severities were not equal to those that the protestants are now made to suffer . it will be unreasonable to alledge that what hilary said against that persecution cannot quadrate with the present case , the one being done by an heretical emperour , and the other by a most christian king. i shall avoid the making any odious comparison in this matter ; but this must be acknowledged , that it is to beg the question to say , the one persecuted to advance an errour , whereas the other does it to suppress errour ; and it will appear that he wrote not sincerely , if he did not condemn that way of proceeding in what cause soever it were employed : for he plainly says , the bishops would have opposed such methods even to advance truth . * hilary addressed himself to constantius , that he would slacken his severities , and suffer the people to hear those preach , and celebrate the holy mysteries , and pray for his safety and success , whom they liked best , and esteemed most , and had made choice of ; then he promises that all things would be quiet , and that not only there would be no sedition , but not so much as any murmuring . and as a reason for enforcing this , he says a little after ; god has taught , but not imposed on us the knowledge of himself , and conciliated authority to his commands by the miracles that were wrought ; but he despises that confession that flows from a compelled mind . if such force were used to draw men to the true faith , the episcopal doctrine would interpose and say the earth is the lords , and he needs not an enforced obedience , nor does he require a constrained confession . he is not to be deceived , but his favour is to be desired , and he is to be worshipped for our caus● , not for his own . i could not receive any but such as were willing , nor hear such as did not entreat me , nor confirm such as did not profess ( the faith. ) to this he adds , " but what is this that priests are forced by chains to fear god , and commanded by the terrour of punishments ? that priests are kept in prisons , and the people are delivered over to the jaylors ? and upon this he runs out more largely than is necessary to transcribe . but let us also hear how he addresses himself to those bishops that were the chief procurers and instruments of all the sufferings of the orthodox : and indeed , what he says to them does serve as so apposite an answer to a great part of this letter , that i hope it will not be irksome to translate a large quotation out of it . the name of peace ( saith he ) is specious , and the opinion of unity is beautiful : but it is past all doubt , that that peace only which is the peace of christ is the peace of the church and the gospels : we have desired to recover that same peace that is now lost , of which he spake to his apostles after his glorious sufferings , and which he being to leave them , recommended to them as a pledge of his eternal laws . and we have desired to compose the disorders now made in it , and having again recovered it , we have also desired to maintain it . but so prevalen● have the sins of this age been , and the sore-runners and ministers of antichrist that is approaching , have been so active , that we could neither procure this peace , nor partake of it : while those who boast of the unity of their peace , that is , of their impiety , behave themselves not like the bishops of christ , but like the priests of antichrist . but that we may not be blamed for using reproachful words , we will not conceal the cause of this common ruine , that so none may be ignorant of it . we know from what s. iohn the apostle has delivered , that there are many antichrists , and whosoever denies christ , as he was preached by the apostles , is an antichrist . it is the property of antichrist , marked by the very name , to be contrary to christ. now by the opinion of a mistaken piety , and under the pretence of preaching the gospel , this is effected or endeavoured , that the lord jesus christ while he seems to be preached , is denied . in the first place , we must pity the labour of this age , and lament the foolish opinions of those times , in which god is thought to be protected by men , and by secular ambition the church of christ is laboured to be defended . i pray you , o you bishops , who believe your selves to be such , what were the assistances which the apostles made use of in preaching the gospel ? by what earthly powers were they supported when they preached christ , and converted almost all nations from idols to god ? did they derive any authority from the palace , when they were singing hymns to god , in prison , in chains , and after they were whipped ? did paul gather a church to christ by vertue of royal edicts , when he himself was exposed as a spectacle on a theatre ? did he secure himself by the protection of a nero , a vespasian or a decius , by whose hatred of us the confession of that divine preaching did flourish ? they maint●ining themselves by their own handy-work , and assembling in upper rooms and secret places , went over all countries , both villages and strong places , through sea and land , notwithstanding the decrees of senates and royal edicts against them . and i suppose it will not be denied , that they had the keys of the kingdom of heaven . did not the divine power exert it self manifestly against the hatred of men , when christ was preached so much the more as the preaching of him was prohibited ? but now , alas , humane aids are employed to recommend our divine faith , and christ is accused as having lost his former power , while his name is promoted by ambition . the church now terrifies others by banishments and imprisonments : she depends on the favour of her communicants , who was consecrated by the terrour of her persecutors . she banishes priests who was propagated by the banishment of her own priests : and now boasts that she is beloved of the world , who yet could never have been christs , if the world had not hated her . the present state of affairs , which is in all mens eyes and discourses , gives us this parallel of the condition of the church , as it was anciently conveyed down to us , and as it is now ruined in our days . there needs no application of these words to the present purpose , they express the plea of those persecuted men so fully , that it may be well concluded that the spirit that acted in hilary , is not the same with that which now inspires the reverend prelates of that church . to this i might add the known history of the priscillianists that fell out not long after . i shall not presume to make a parallel between any of the gallican church , and ithacius , who persecuted them ; of whom the historian gives this character , that he was a vain , sumptuous , sensual ▪ and impudent man , and that he grew to that pitch in vice , that he suspected all men that led strict lives , as if they had been inclined to heresie . and it is also to be hoped , that none will be so uncharitable as to compare the priscillianists with those they now call hereticks in france ; whether we consider their opinions , that were a revival of the blasphemies of the gnosticks , or their morals , that were brutal and obscene , even by priscillian's own confession . now ithacius prosecuted those in the emperours courts , and went on in the pursuit , though the great apostle of that age , martin , warned him often to give it over . in conclusion , when ithacius had set it on so far that a sentence was sure to pass against them , he then withdrew from it : sentence was given , and some of them were put to death , upon which some bishops excommunicated ithacius , yet s. martin was wrought on to communicate with him very much against his mind ; being threatned by the emperour maximus that if he would not do it , troops should be ordered to march into spain , to destroy the rest of them . this prevailed on that good man to joyn in communion with those that had acted so contrary to the mercifulness of their religion , and to the sacredness of their character . but no arts could work on s. martin to approve of what they had done . the effects of this were remarkable , for when s. martin went home , if we will believe sulpitius , an angel appeared to him , and reproved him severely for what he had done ; upon which he with many tears , lamented much the sin he had committed by his communicating with those men , and would never after that communicate with any of that party : and during the sixteen years that he survived that , sulpitius who lived with him , tells us that he never went to any synod , and that there was a great withdrawing of those influences and graces , for which he had been so eminent formerly . and thus if s. martin's example and practice is of any authority , the cruelty of that church that has engaged all the princes of europe , as much as was in their power , to do what maximus then did , and the present practices of the bishops about the court , might justifie a separation from them . but we do not proceed upon such disputable grounds . to this i shall only ●dd the a●thority of another father , who t●o●gh he was none of the gallican bishops , 〈◊〉 since he is more read and esteemed in that church than any other of all the ●athers , it is to be hoped that his authority may be somewhat considered . it is s. austin . he was once against all sorts of severity in matters of religion , and delivered his mind so pathetically and elega●tly on that subject , that i presume the reader will not be ill pleased to hear his own words , writing against the manicheans , whose impieties are too well known to be enlarged on ; so as to shew that even in the account which the church of rome makes of things , they cannot pretend that the protestants are as bad as they were . he begins his book against them with an earnest prayer to god that he would give him a calm and serene mind , so that he might study their conversion ▪ and not seek their ruine ; to which purpose he applies those words of s. paul to timothy , the servant of the lord must not strive , but be meek towards all men , apt to teach , patient , in meekness instructing them that oppose themselves : to which he adds these words , let them exercise cruelty upon you , who do not know with what difficulty truth is found out , and how hardly errours are avoided : let them exercise cruelty upon you , who do not know how rare and hard a thing it is to overmaster carnal imaginations with the serenity of a pious mind . let them exercise cruelty upon you , who do not know with what difficulty the eye of the inward man is healed , that so it may behold its sun. let them exercise cruelty upon you , who do not know with what groans and sighs we attain the smallest measure of the knowledge of god. and in the last place , let them exercise cruelty upon you , who were never themselves deceived with any errour like that with which you are now deceived ▪ it is true , it may be pretended , that he became afterwards of another mind , but that will not serve to excuse the severities now on foot , the case being so very different . the donatists in his time very generally fierce and cruel , one sort of them , the circumcellionists , acted like mad men : they did lie in wait for s. austin's life ; they fell upon several bishops with great barbarity , putting out the eyes of some , and cudgelling others till they left them as dead . upon this , the bishops of africk were forced to desire the emperours protection , and that the laws made against hereticks might be executed upon the donatists , and yet even in this s. austin was at first averse . it is true , he afterwards in his writings against the donatists justified those severities of fining and banishing , but he expresses both in his own name , and in the name of all those churches , great dislike not only of all capital proceedings , but of all rigour ; and when the governours and magistrates were carrying things too far , he interposed often and ●ith great earnestness to moderate their severity : and wrote to them , that if they went on with such rigour , the bishops would rather bear with all the violences of the donatists , than seek to them for redress ; and whole synods of bishops concurred with him in making the like addresses in their favours ; and though there were excesses committed in some few instances , yet we may easily conclude how gentle they were , upon the whole matter , from this that he says that the fines imposed by law had never been exacted , and that they were so far from turning the donatists out of their own churches , that they still kept possession of several churches which they had violently invaded , and wrested out of the hands of the bishops . it is plain then , since he justified those severities only as a necessary restraint on the rage to the donatists , and a just protection of the bishops , that this has no relation to the hardships the protestants now suffer , it not being pretended that they have drawn it upon themselves by any tumultuary or irregular proceedings of theirs . so much seemed necessary to shew how different the spirit of the present clergy o● france is from that which animated the church in the former and best ages . the reverend prelates say in their letter , that they hold the same faith with their predecessors . if this were true in all points , it were indeed very hard to write an apology for those that have separated from them : i shall not engage in a long discussion of the sentiments of the ancient bishops of the gallican church ; yet that the reader may not be too much wrought on by the confidence and plausibleness of this expression● , i shall only give a taste of the faith of the first of all the gallican clergy , whose works are yet preserved , and that is irenaeus : i shall instance it in two particulars , the one is the hinge upon which all our other controversies turn ; that is , whether the scriptures or oral tradition is to be appealed to , for determining matters of controversie : the other is the most material point in difference among us , concerning the presence of christ in the sacrament , whether in it we really receive the substance of bread and wine , or only the accidents . as to the first , he directly appeals to the scriptures , which he says were the pillar ●nd ground of truth ; and adds , that the valentinians did appeal to oral tradition , from which he ●urns to that tradition that was come from the apostles ; on which he insists very copiously , and puts all the authority of tradition in this , that it was derived from the apostles : and therefore says that if the apostles had delivered nothing in writing , we must then have followed the order of tradition : and after he has shewed that the tradition to which the valentinians pretended was really against them , and that the orthodox had it derived down from the apostles on their side , he returns to that upon which he had set up the strength of his cause , to prove the truth from the scriptures . now the scriptures being the foundation on which the protestants build , and oral tradition , together with the authority of the church , being that on which the church of rome builds , it will be easie to every one that considers those chapters referred to in irenaeus , to gather upon which of those he grounded his belief . as for the other particular , he plainly calls the sacrament that bread over which thanks have been given ; and says , our flesh is nourished by the body and blood of christ ; and concludes that our flesh by the sacrament has an assurance of its resurrection and incorruptibility . more particularly he says , our blood is encreased by the blood of christ , and that he encreases our body by that bread which he has confirmed to be his body , and that by these the substance of our body is encreased ; and from thence he argues , that our bodies receive an encrease not by any internal or invisible way , but in the natural way of nourishment ; and so concludes , that our bodies being nourished by the eucharist , shall therefore rise again . every one that considers the force of these words , must conclude that he believed our bodies received in the sacrament a real substance which nourished them , and not bare accidents . if then upon this essay it appears , that the first writer of all gallican bishops does agree with the protestants , both in that which is the foundation upon which they build their whole cause , and also in that particular opinion which is believed to be of the greatest importance , then the reader has no reason to believe that the present bishops of france hold the same faith which their predecessors taught who first preached the christian religion in that kingdom . but now i come to answer the main question , which is indeed the whole substance of the letter , why have they made the schism ? if such a letter with such a demand in it , had come from the abassin or armenian churches , or perhaps from the greek churches , whose distance from us is such , and the oppressions they groan under are so extreme , that they have little heart and few opportunities to enquire into the affairs or opinions of others , it could not have been thought strange ; but to hear it from these : among whom those live , who have so often both in writings and discourses answered this question so copiously , is really somewhat unaccountable : yet this is not all , but it is added , that the protestants , upon trial finding they could not shake their doctrine , have charged them only for their ill lives , as if that were the ground of the separation . this it must be confessed , had better become the affected eloquence of a maimbourg , than the sincerity of so many eminent men ; of whom the mildest censure that can be past in this particular is , that some aspiring priest being appointed to pen this letter , that was better accustomed to the figures of a clamorous rhetorick , than the strict measures of truth , gave it this turn , hoping to recommend himself by it , and that the bishops signed it in haste , without considering it well . who of all the protestants have made that experiment , and found that the faith of the church of rome was not to be attackt , and that she can only be accused for the ill lives of some in her communion ? if this were all we had to object , we do not deny but that all that the fathers retorted on the schismaticks , particularly the donatists , did very justly fall on us ; and that we could neither answer it to god , to the world , nor our own consciences , if we had separated from their church on no other account : and this is indeed so weak a plea , that the penner of the letter shewed his skill at least , if he was wanting in his sincerity , to set up a pretence which he knew he could easily overthrow , though the reasons he brings to overthrow it , are not all pertinent nor convincing : but this in conclusion , is so managed as to draw an occasion from it to complement the present pope , some way to make an amends for their taking part with their king against him . all that is to be said on this head is , that protestants are not so unjust as to deny the pope that now reigns , his due praises ; of whose vertue and strictness of life they hear such accounts , that they heartily wish all the assembly of the clergy , from the president , down to the secretaries would imitate that excellent pattern that he sets them . a zeal for converting hereticks does not very well become those whose course of life has not been so exemplary , that this can be imputed to an inward sense of religion , and to the motives of divine charity . but in this point of the corruption of mens lives , we may add two things more material : the one is if a church teaches ill morals , or at least connives at such casuistical doctrines as must certainly root out all the principles of moral vertue and common goodness out of the minds of men , then their ill morals may be improved to be a good argument for a separation from them . how much the casuistical doctrine of those who are the chief confessors in that communion has been corrupted of late , we may learn from what has been published by many among themselves , particularly by their late address to the present pope , and by the articles condemned both by pope alexander the seventh , and by the pope that now reigns . but yet how faint those censures are , every one that has read them , must needs observe . this is not all : the dissolving of oaths and vows , the dispensing with many of the laws of god , the authorizing subjects to shake off their princes yoke , if he does not extirpate heresie and hereticks , the butcheries of those they call hereticks , and that after faith given to the contrary ; having been for some ages the publick practices of the court of rome ; in which several general councils have also concurred with them , are things both of such a nature , and have been so openly avowed as well as practised in that church , that this argument from the corruption of their morals , may be well fastened on their whole church . if likewise many opinions are received among them , which do naturally tend to slacken the strictness of holiness , and give the world more mild ideas of sin , and make the way to the favour of god accessible even without a real reformation , then there will be more weight in this argument than may at first view appear . the belief of the sacraments conferring grace , ex opere operato , the vertue of indulgences , the priestly absolution , the communication of merits , the vertue supposed to be in some pilgrimages , in images and priviledged altars , in fraternities , and many consecrated things , together with the after-game of purgatory , and of redemption out of it by masses ; these with many more devices , are such contrivances for enervating the true force of religion , and have such effects on the lives of men , who generally are too easie to hearken to any thing that may make them hope well , while they live ill ▪ that when we complain of a great dissolution of mens morals that live under the influences of that religion , this charge is not personal , but falls on their church in common . in the next place , that vast corruption of ecclesiastical discipline , and of all the primitive rules , occasioned chiefly by the exorbitant power the popes have assumed , of dispensing with all laws , the gross sale of such graces at rome , the intrigues in the creation of the popes themselves , the universal neglect of the pastoral care among the superiour orders of the clergy , do give men just and deep prejudices against a church so corrupt in her ruling members , and do raise great dislike of that extent of authority which the bishops of rome have assumed , that have cut all the banks , and let in such an inundation of ill practices on the world. and if once in an age or two a pope of another temper , of better morals , and greater strictness arises , we are notwithstanding that , to judge of things not upon rare and single instances , but upon their more ordinary and natural effects . thus laying all these things together , it will appear that our exceptions to that church upon the account of their morals , is not so slight as the penner of that letter has represented it ; and that his instances for living among ill men have no relation to this matter . but this is the weakest plea we have for our separation , and as strong soever as it may be in it self , we build upon solider foundations . in order to the opening this , i shall premise a little of the true end and design of religion , which is to beget in us so deep a sense of the divine nature and perfections a● may most effectually engage us to become truly holy. there are two inclinations in the nature of men , that dispose him to corrupt the ideas of god ; the one is an inclination to cloath him in some outward figure , and present him to our senses in such a manner , that we may hope by flatteries or submissions , by pompous or cruel services to appease him : and the other is a desire to reconcile our notions of religion to our vicious habits and appetites , that so we may some way pacifie our consciences in the midst of our lusts and passions : and thus the true notion of idolatry is the representing of god to us so as that we may hope to gain his favour by other methods than our being inwardly pure and holy : and the immorality of this consists not only in the indecency of such representations , and their unsuitableness to the divine nature , but likewise in this , that our notions of god which ought to be the seeds of vertue and true godliness , by which our natures are to be reformed , are no more effectual that way , but turn only to a pageantry , and spend themselves in dressing up our worship , so as we think will better agree with one that is like our selves : now we find the chief design of the gospel was to root this out of the world , and to give us the highest and perfectest ideas of the purity and goodness of the divine nature , that might raise in us that inward probity of soul , comp●ehended in the general name of charity or love , which is the proper character of the christian spirit : we have also the divine holiness so presented to us , that we can never hope to attain the favour of god here , or eternal happiness hereafter , but by becoming inwardly and universally holy . now our main charge against the church of rome is , that this which is the great design of the christian religion is reversed among them , and that chiefly in four things . 1. in proposing visible objects to the adorations of the people , against not only the current of the whole scriptures , but the true idea and right notion of god ; and this not only by precept in the images of our saviour and the saints , but by a general tolerance in the images of the blessed trinity it self . thus the senses having somewhat set before them on which they may work , do naturally corrupt the mind , and convert religion , which is an inward and spiritual work , into an outward gross homage to these objects . 2. in setting up the intercession of saints , as if either god had not a capacity of attending to the whole government of the world , or were not so merciful or good , but that as princes are wrought on by the interposition of their courtiers , so he needed to have such importunities to induce him to be favourable to us : the very plea commonly used for this from the resemblance of earthly courts , is the greatest debasing of the divine nature that is possible : and when the addresses made to these saints in the publick offices of the church , are the very same that we make to god or our saviour , that they would pardon our sins , give u●●race , assist us at all times , and open the kingdome of heaven to us ; and when after those things have been complained of for above an age , and that upon a general review of their offices , they are still continued among them , we must conclude that the honour due to the creator is offered to the creature . i need not bring instances of these , they are so well known . 3. in ●the many consecrations that are used among ●hem of images , crosses , habits , water , salt , oyl , candles , bells , vessels ▪ agnus dei's , and grains ; with a vast deal more , by which those things are so consecrated , as to have a vertue in them for driving away devils , for being ▪ a security both to soul and body , and a remedy against all temporal and spiritual evils . this way of incantations was one of the grossest pieces of heathenism , and is now by them brought into the christian religion : and the opinion , that upon these consecrations a vertue is conveyed to those things , is infused into the people by their authorized offices : in which if in any thing it is not to be believed that the church lies and deceives her children : this is plainly to consider god as the heathens did their idols , and to fetch down divine vertues by charms , as they did . and 4. their worshipping with divine honour , that which by all the indications that we can have of things , we know is no other than what it appears to be , even bread and wine in its substance and nature : thus divine adoration is offered to those elements , contrary to the universal practice of the christian church for 1200 years ; and this passes among them as the most important piece of their worship , which has almost swallowed up all the rest . thus the true ideas of god , and the chief design of the christian religion is overthrown in that communion ; and what can we think of a church that in the most important of her offices , adds this prayer to the absolution of sinners , the passion of our lord iesus christ , the merits of the blessed virgin , and all the saints , and whatever good thou hast done , and whatever evil thou hast suffered be to thee for the pardon of sin , the increase of grace , and the reward of eternal life ; where we see clearly what things they joyn in the same breath , and in order to the same ends with the passion of christ. when they have cleansed their churches of these objects of idolatry and superstition , and their offices of those impious addresses to saints , and that infinite number of enchantments , then they may upon some more advantage ask , why have we made the schism ? it is because they have corrupted the doctrine of christ and the gospel ; and if those things upon which the separation subsists were removed , it could no more subsist than accidents can do without a subject . the next thing upon which we ground our separation is , that not only the church of rome would hearken to no addresses nor remonstrances that were made to her for reforming those abuses , but that by anathema's and the highest censures possible , all are obliged to believe as she believes in those very particulars , and are bound to joyn in a worship in which those things which we condemn , are made indispensable parts of our publick devotions : so that we must either mock god , by concurring in a worship which we believe impious and superstitious , or we must separate from them . none can be admitted to benefices of cure or preferment , without swear●ng most of these opinions which we think are false : nor can any eminent heretick be received among them , without swearing that he in all things receives the doctrines of the church of rome , and that he thinks all that do not receive them worthy of an anathema . if the errours of the church of rome had been only speculative opinions , or things of less moment , we could have better born with them , or if they had only held to their own customes without imposing them on us , we could have held in several things a sisterly communion with them , as we do with the greek churches ; but when they have not only brought in and obstinately maintained those corruptions , but have so tyrannically imposed them on the world , it is somewhat strange to see men make such grimaces , and an appearance of seriousness , while they ask this question , of which they know so well how to have resolved themselves . one thing is likewise to be considered , that in the examination of the corruptio●s of that communion , it is not sufficient to say somewhat to sweeten every one of them in particular , but it is the complication of all together that we chiefly insist on , since by all these set together we have another view of them , than by every one of them taken asunder . this then is our answer to the question so often repeated : we have not made the schism from the church of christ , as it was setled by the apostles , and continued for many ages after them , but they have departed from that , and have refused to return to it . on the contrary , they have condemned and cursed us for doing it : upon this , all that they obj●ct against the first reformers , as having been once of their communion , falls to the ground : for if these things which we object to them are true , then since no man is bound to continue in errours , because he ▪ was bred up in them , this is no just prejudice against those men . all the flourishes raised upon this ground are but slight things , and favour more of a monastick and affectate eloquence , than of the weight and solidity of so renowned a body . what is said of pulling down the altars , and of that elegant figure of christs being the sparrow , and the churches being the turtle , that loved to make their nests in them , is really very hard to be answered ; not for the strength that is in it , but for another reason , that in reverence to that assembly i shall not name . the sacrifice of the death of christ we acknowledge , as that only by which we come to god , and in a general sense of that term , the commemoration of it may be also called a sacrifice , and the communion table an altar , and such we still retain : and for any thing further , either of altar or sacrifice , till they give a better authority for it , than a fanciful allusion ●o an ill-understood verse of a ●salm , we shall not be much concerned in it . if wars and confusions have followed in some places upon the reforming those abuses , they were the effects of the rage and cruelty of those church-men , that seemed never like to be satiated with the blood of those that had departed from them . and if the specious pretence of edicts , princes of the blood , the preserving the house of bourbon , the defending france from foreigners , joyning with that natural appetite that is in all men to preserve themselves , engaged some in wars under the minority of their kings , it is nothing but what is natural to man : and these who condemn it most , yet ought to pity those whom their predecessors , in whose steps they now go , constrained to do all that they did . and the rebellions in england and ireland , in king henry the eighth , edward the sixth , and queen elizabeth's time , when no persecutions provoked them to them , and no laws gave them any colour for them , are a much stronger prejudice against their church , chiefly since these were set on by the authority and agents of rome , so that they may well give over the pursuing this matter any further . as for the argument set before them from the greatness and glory of their king , and his zeal to have all again re-united into one body , how powerful soever it may be to work upon their fears , and to touch them in their secular concerns , it cannot be considered as an argument to work on their reasons . they expressed their zeal for their king in his greatest extremity , while he was under age ; and after all the heavy returns that they have met with since that time , they have continued in an invincible loyalty and submission in all things , except in the matters of their god : if the heroick greatness , glorious success , and the more inherent qualities of a princely mind , are good arguments to work on subjects , they were as strong in the times of a trajan , a decius , or a dioclesian , to perswade the christians to turn heathens : but it is very probable this is the strongest of all those motives that have produced so many conversions of late , while men , either to make their court , or to live easie , are induced to make shipwrack of the faith , and of a good conscience . and i shall not add , that it seems those who are so often making use of this argument , feel the mighty force it has on themselves , and so imagine it should prevail as much on others , as they find it does on their own consciences , or rather on their ambition and covetousness . i will prosecute the matter of this letter no further , and therefore shall not shew in how many places the secretary that penned it has discovered how much he is a novice in such matters , and what great advantages he gives to those who would sift all the expressions , the figures , and the periods in it . but the respect i pay to those that subscribe it , as well as the importance and gravity of the subject stop me : so from the reviewing this letter , i go next to consider the methods laid down by the assembly for carrying on those conversions . a memorial , containing diverse methods , of which very great use may be made for the conversion of those who profess the pretended reformed religion . the first method is that which cardinal richelieu used for reducing , either in the way of disput● or conference , those of the p. r. r. and to perswade them in an amicable manner to re-unite themselves to the church . this method is to attack them by ● decree of a synod of theirs tha● met at charenton , 1631. by which the● received to their communion those of th● ausbourg confession , who hold the rea● presence of the body of iesus christ in the eucharist , together with diverse other articles that are very different from the confession of faith of those that are the p. reformed . vpon which the minister dailee in his apology says , that if the church of rome had no other errour besides that , they had not had a sufficient reason for their separating from her . it is certain , that none of all the other points of our belief that are controverted , are either of greater importance , or harder to be believed than this which has been ever esteemed even by themselves one of the chief grounds of their separation , and is that by which the people are most amused . as for that which the minister dailee says for eluding the force of this objection , that the lutherans do not adore iesus christ in the sacrament : it is altogether unreasonable , since calvin himself reproves the lutherans for that , and is forced to acknowledge that adoration is a necessary consequence of the real presence . what is more strange ( says he ) than to put jesus christ in the bread , and not to adore him ? and if he is in the bread , then he ought to be adored under the bread. thus since , according to the calvinists in the same synod , one does not overthrow the grounds of salvation by the belief of the real presence , and the other points of their confession concerning which they dispute , that cardinal thought he could convince them of their errour , in separating faom the communion of the church of rome , in which , according to their own maximes , one could be saved . it was by the like reasoning that the african fathers convinced the donatists , called the primianists , that they had unjustly separated themselves from the catholick church , because it received cecilian i●to its communion , since they had made a decree of vnion with the maximianists , whom they had formerly condemned . it was in the council of carthage , held under anastasius , that the fathers used this against those hereticks , and in the fourth canon they set this before them , * that they might see if they would but open their eyes a little to the divine light , that they had as unjustly ●ut themselves off from the unity of the church ; as the maximianists according to what they said , had separated themselves from their communion , remarks . if cardinal richelieu had not ●een an abler states-man , than as it appears by this argument , he was a divine , the princes of europe would not have such cause as they have at present , to dread the growth of the french monarchy , of which he laid the best and strongest foundations . it is a common maxime , that no man can excel but in one thing ; so since his strength lay in the politicks , no wonder he had no great talent for divinity : but if this at first view seemed to him to have somewhat in it to amuse weak minds , especially when it surprized them with its novelty ; yet it is a little unexpected to find it taken up by so great a body , and set in the front of their methods for making proselytes , after the weakness of it has been so evidently discovered . 1. great difference is to be made between a speculation that lies in the mind , and is a mans particular opinion , and that which discovers it self in the most solemn acts of worship ; for the former , unless it is such as subverts the foundations of religion , we can well bear with it : these are errours in which the person that holds them is only concerned , whereas the other errors become more fruitful , they corrupt the worship , they give scandal , and infect others . therefore we will without scruple own , that whether a man believe consubstantiation or transubstantiation , so long as that lies in his brain as a notion , we may conclude him a very ill philosopher , and a worse divine , for holding it ; but still we will receive him to our communion , that being a solemn stipulation of the new covenant made with god through christ : and therefore since such a person acts nothing contrary to that covenant , we ought to admit him to it : but idolatry being contrary to the laws upon which that covenant is grounded , we cannot receive an idolater , though we do admit such as are in errours , that produce no other effect but mistaken apprehensions and judgements . it is unreasonable to say that if the presence is acknowledged , adoration ought to follow ; for we will excommunicate none for a consequence , were it never so well deduced , so long as they hold not that consequence : and if calvin argued as he did from that absurdity , it was not that he thought they ought to adore , because they believed consubstantiation ; but rather to let them see how unreasonable it was to believe it , since they did not adore it ; and yet it must be confessed the argument is not unanswerable : for it may be said , that as princes when ●●ey are in any place incognito , even though they are known , yet their being incognito shews that they will not have that respect paid them which is otherwise due to them : so that christ being present in an invisible manner is not to be adored . i shall not determine whether the argument or the answer is stronger , yet this must be confessed , that upon so dubious a consequence , it were a very unreasonable cruelty to deny the holding communion with those that believed such a presence , though we refuse to communicate with those that joyn adoration to it . 2. there is a great difference to be made between the receiving men that hold erroneous tenets , to our ●ommunion that we believe is pure and undefiled , and the joyning our selves to a communion in which we must profess those very errours which we condemn ; and by solemn acts of worship must testifie before god and the world that we believe that which inwardly and in our consciences we think false . the former is only a tolerating or conniving at the errours of others , without any sort of approbation of them ; whereas the other is the fullest and most publick contradiction to our consciences that is possible . 3. as long as any errours do not strike against the foundations of the christian religion , we own that we will bear with them , at least not oblige others , especially the laity , in whom there is not that danger of spreading them to renounce them , before we admit them to the sacraments : but the case of the church of rome is very different , among whom this opinion is but one of very many opinions , that we think reverse the whole nature and design of christianity , of which some short hints were given in the remarks upon the letter of the assembly general . 4. it is a very ill inference to conclude , because that we think a man can be saved that believes the corporal presence , therefore we have done amiss to separate from their communion . we may think men may be saved though they are in some errours , that in us were damnable , after the illumination we have had ; especially if we should profess that we believe them when we do not believe them , and therefore if we cannot continue in their communion without professing that we believe those errours , they were to blame for imposing them on us , and not we for separating from them , when they had imposed them . 5. that which the african fathers objected to the donatists was very pertinently urged against them , who grounded their separation only upon this , that there were some corrupt members in the communion of the church : and this was very justly cast back on them , upon their receiving the maximianists , whom they had formerly condemned as schismaticks , to their communion . but it has no relation to us who have not separated from their church upon any such personal account : therefore since the chief grounds of our separation are the corruptions in their worship , and our being obliged to bear a share in those corruptions , it is clear that our receiving to our communion those who have not corrupted their worship , and come to joyn with us , has no relation to that dispute b●tween the african fathers and the donatists . 6. there is one thing in the method which we freely confess to be true , that there is none of the controverted points that are harder to be believed than this of the real presence . it is no wonder it should be so , since it has the strongest evidences both of sense and reason against it : but if it is so hard to be believed , it is very severe to prosecute those who cannot bring themselves to believe it , in so extreme a manner as that church has done and still does . upon the whole matter , this method is so weak in all the parts of it , that its being set first , gives no great hopes of any thing extraordinary to follow . the second method is to lay this before them , that according to the light of nature , and their own confession , in the matters of our salvation , which is the one thing that is needful , we ought always to chuse the surer side : now it is certain , that according to that decree of the synod of charenton , it is indifferent to them whether one believes the real presence , or whether they believe it not ; and we hold it necessary to believe it , therefore it is the surer side to believe it : and if they could but disengage themselves a little from their prejudices , they would follow this way . the same may be said of all the other points in dispute . mestresat the minister , in his treatise of the church , says that things necessary to salvation are only those that are so expressly set down in the scriptures , that no doubt can be made of them . such as are the articles of the apostles creed . if there is any thing that is obscure ( says he ) then i assert it is not necessary , and therefore one may be a very good christian without it , and may have both faith , hope and charity . it is evident that the points in dispute which they maintain against us are not so clearly expressed in the scripture , that one cannot doubt concerning them : since we maintain on good grounds , that they are not there : so that according to their own doctrine , one can disbelieve them , without endangering his salvation . but we say that it is necessary , under the pain of damnation , to believe the contrary opinion , and therefore if they will take the surest side , they ought to submit to us . remarks . 1. it is something odd to see so great a body use this logick , that because we think an errour is not damnable , and such as obliges us to excommunicate all that hold it , therefore we think it indifferent to believe it or not . we judge it an errour , and while we think it so , it were a lie for us to say that we did believe it , and this , especially in such publick acts of worship of god , which are grossly idolatrous , by their own confession , while we hold this persuasion , is so far from being a thing indifferent , that we know nothing more damnable ▪ for this were to lie every day to god and the world , and to commit idolatry in a manner more absurd , than the most barbarous nations have been guilty of , which is to worship that as a god which we do believe is only a piece of bread. 2. in this very article it is plain that our opinion is the surer side : for as to the spiritual efficacy of the sacrament and due preparation for it , which is all that we hold concerning it , by their own confession there can be no sin in that : whereas if their opinion is false , they are guilty of a most horrid idolatry . so there is no danger in any thing we do , whereas there may be great danger on their side ; all the danger that is possible to be on our side , is , that we do not adore christ if he is present , which may be thought to be want of reverence : but that cannot be reasonably urged , since we at the same time adore him , believing him to be in heaven ; and if this objection against us had any force , then the primitive church for twelve hundred years must have been in a state of damnation , for none of them adored the consecrated elements , nor has the greek church ever done it . 3. it is clear this general maxime of taking the surer sid● is against them . there is no sin in not worshipping images , whereas there may be a sin in doing it . they confess it is not necessary to invocate the saints , and we believe it is sinful . they do not hold that it is necessary to say masses for redeeming souls out of purgatory , and we believe that it is an impious profanation of the sacrament . they do not hold it is necessary to take away the cup in the sacrament , we think it sacrilegious . they do not think those consecrations , by which divine vertues are derived into such a variety of things to be necessary , we look on them as gross superstitions . they do not think the worship in an unknown tongue necessary , whereas we think it a disgrace to religion . so in all these , and many more particulars , it is clear that we are of the surer side . 4. we own that maxime , that nothing is necessary to salvation but what is plainly set down in the scriptures ; but this is not to be carried so far , as that it should be impossible by sophistry , or the equivocal use of words , to fasten some other sense to such passages in scripture ; for then nothing can be said to be plain in any book whatsoever : but we understand this of the genuine meaning of the scriptures , such as a plain well-disposed man will find out , if his mind is not strongly prepossessed or biassed with false and wrong measures . 5. the confidence with which any party proposes their opinions , cannot be a true standart to judge of them ; otherwise the receipts of mountebanks will be always preferred to those prescribed by good physicians ; and indeed the modesty of one side and the confidence of the other , ought rather to give us a biass for the one against the other , especially if it is visible that interest is very prevalent in the confident party . the third method is to confer amicably with them , and to shew them our articles in the scriptures and tradition , as the fathers of tbe first ages understood both the one and the other , without engaging in reasonings , or the drawing out of consequences by syllogisms , as cardinal bellarmin , and perron , and gretser , and the other writers of controversie have done ; which ordinarily beget endless disputes . it was in this manner that the general councils did proceed , and thus did s. austin prove original sin against julian : to this end ( says he ) * o julian , that i may overthrow thy engines and artifices by the opinions of those bishops who have interpreted the scripture with so much glory . after which he cites the passages of the scripture , as they were understood by s. ambrose , s. cyprian , s. gregory nazianzene , and others . remarks . 1. we do not deny but amicable conferences , in which matters are proposed without the wranglings of dispute , are the likeliest ways to convince people : and whenever they shew us their doctrines directly in the scripture and tradition , we will be very unreasonable if we do not yield upon that evidence . when they give us good authorities from scripture and tradition for the worship of images and saints , for adoring the host , for dividing the sacrament , for redeeming souls out of purgatory , for denying the people the free use of the scriptures , for obliging them to worship god in a tongue not understood by them , we will confess our selves very obstinate men if we resist such conviction . 2. the shewing barely some passages , without considering the whole scope of them , with the sense in which such words were used , in such ages , and by such fathers will certainly misguide us , therefore all these must be also taken in for making this enquiry exactly . allowances also must be made for the heats of eloquence in sermons or warm discourses , since one passage strictly and philosophically expressed is stronger than a hundred , in which the heat of zeal and the figures of rhetorick transport the writer . and thus if the fathers disputing against those who said that the humane nature of christ was swallowed up by his divine nature , urge this to prove that the humane nature did still subsist , that in the sacrament after the consecration , in which there is an union between the elements and the body and blood of christ , they do still retain their proper nature and substance ; such expressions used on such a design le●d us more infallibly to know what they thought in this matter , than any thing that they said with design only to beget reverence and devotion can do . 3. the ancient councils were not so sollicitous as this paper would insinuate , to prove a tradition from the fathers of the first ages . they took great care to prove the truth , which they decreed , by many arguments from scripture ; but for the tradition , they thought it enough to shew that they did innovate in nothing , and that some fathers before them had taught what they decreed . we have not the acts of the two first general councils , but we may very probably gather upon what grounds those at nice proceeded , by what s. athanasius wrote as an apology for their symbol , in particular for the word consubstantial , which he proves by many consequences drawn from scripture , but for the tradition of it he only cites four fathers , and none of those were very ancient : they are theognistus , denis of alexandria , denis of rome , and origen ; and yet both that a father , b hilary , and c s. basil acknowledge that denis of alexandria wavered much in that matter ; and it is well known what advantages were taken from many of origen's expressions . so here we have only two undisputed fathers that conveyed this tradition . we have the acts of the third general council yet preserved , and in them we find a tradition indeed alledged , but except s. cyprian and s. peter of alexandria , they cite none but those that had lived after the council of nice ; and pope leo's letter to flavian , to which the council of chalcedon assented , is an entire contexture of authorities drawn from scripture , without so much as any one citation of any father . it is true , there is added to the end of that letter a collection of some sayings of six fathers , hilary , ambrose , nazianzene , chrysostome , austin and cyril , who had all except one , lived within sixty years or a little more , of that time . so it is certain they founded their faith only on the scripture , and not on tradition , otherwise they had taken more pains to have made it out , and had not been so easily satisfied with what a few late writers had said : and thus it may be presumed , that all the end for which they cited them , was only to shew that they did not broach new and unheard of opinions . and s. austin could no● think that s. cyprian's opinion al●ne was a sufficient proof of the doctrine of the first three centuries for original sin , and yet he cite● no other that lived in those ages . no● could s. ambrose , and nazianzene that had lived in his own time , be cited t● prove the tradition of former ages and whereas it is insinuated that he cited others , one would expect to fin● a catalogue of many other father● wrapt up in this plural , whereas al● resolves into hilary alone . and we have a more evident indication of s. austin's sense , as to the la●t resort in matters of controversie , than this they offer in that celebrated saying of his , when he was writing against maximinus the arian bishop . * but neither may i make use of the nicene council , nor you that of arimini , as that which ought to pre-judge us in this matter ; for neither am i held by the authority of the one , nor you by the authority of the other . let the one side and cause , and their reasons , be brought against the other from the authorities of the scriptures , that do not belong to either side , but are witnesses common to both . the fourth method is to tell them that their ministers can never do this , nor shew in the scriptures any of their articles that are controverted , and this is very true . for example , they can never bring any formal text to prove that original sin remains , as to the guilt of it after baptism , that we receive the body of iesus christ only by faith ; that after the consecration , the sacrament is still bread ; that there is no purgatory , and that we do not merit any thing by our good works . and to this it may be added , that among all those passages that are on the margent of their confession , there is not one that says that which they cite it for , either in express or equivalent terms , or in the same sense . this is the method of mr. veron , which he took from s. austin , who says to the manichaeans , shew me that that is in the scripture ; and in another place , let him shew me that that is to be found in the holy scripture . we must then boldly tell them , that they cannot prove any of their articles that are in dispute , nor dispute against any of ours by any passages of scripture , neither in express terms , nor by sufficient consequences , so as to make their doctrine be received , as the faith , and ours pass for errour . remarks . the first part of this article proceeds upon veron's method of putting us to prove our doctrines by express words of scripture , but some more cautious person has added in the conclusion a salvo for good consequences drawn from them ; upon which we yield that this is a very good method , and are ready to joyn issue upon it . if they intend still to build upon that notion of express words , we desire it may be considered , that the true meaning of all passages is not to be taken only from the bare words , but from the contexture of the discourse , and the design upon which they are made use of ; and that rule of logick being infallibly true , that what things soever agree in any third thing , they do also agree among themselves , it is certain that a true consequence is as good a proof as a formal passage . thus did our saviour prove the resurrection from the scriptures by a very remote consequence , since god was said to be the god of abraham , isaac and jacob , and was the god of the living and not of the dead . so did the apostles prove christ's being the promised messias , and the obligation to observe the mosaical ceremonies to have ceased upon his coming , by many consequences , but not by the express words of scripture . all the arguings of the fathers against the hereti●ks run on consequences drawn from scripture , as may appear in all their synodical letters , more particularly in that formerly cited of pope leo to flavian , to which the fourth general council assented . this plea does very ill become men that pretend such reverence to antiquity , since it was that upon which all the ancient hereticks set up their strength , as the most plausible pretence by which they thought they could cover themselves . so the a arians at arimini give this reason for rejecting the word consubstantial , because it was not in the scriptures . the b macedonians laid hold of the same pretence . c nestor●us gives this as his chief reason for denying the virgin to be the mother of god : and d eutyches covered himself also with this question , in what scripture were the two natures of christ to be found ? and his followers did afterwards insist so much on this plea , that theodoret wrote two large discourses on purpose to shew the weakness of this pretence . so that after all the noise they make about the primitive church , they follow the same tract in which the hereticks that were condemned by the first four general councils , went ; and they put us to do the same thing that the hereticks then put on the orthodox : but we make the same answer to it which the fathers did , that the sense of the scriptures is to be considered more than the words : so that what is according to the true sense , is as much proved by scripture , as if it were contained in it in so many express words . and yet this plea had a much greater strength in it , as it was managed by those hereticks ; for those contests being concerning mysteries which exceed our apprehensions , it was not an unreasonable thing at first view to say , that in such things which we cannot perfectly comprehend , it is not safe to proceed by deductions or consequences , and therefore it seemed safer to hold strictly to scripture phrases , but in other points into which our understandings can carry us further , it is much more absurd to exact of us express words of scripture . 2. most of the points about which we dispute with the church of rom● , are additions made by them to the simplicity of the christian religion . so much as we own of the christian religion they own likewise . in the other particulars , our doctrine with relation to them is made up of negatives , and theirs is the affirmative ; and since all negatives , especially in matters of religion prove themselves , it falls to their share to prove those additions which they have made to our faith , and to the doctrine contained in the scriptures . 3. though this is a sure maxime , yet our plea is stronger , for there are many things taught by them against the express words of scripture ; as their worshipping images , their no● drinking all of the cup , their worshipping of angels , their not worshipping god in a tongue which the unlearned understand , and to which they can say , amen ; their setting up more mediato●● between god and us than one : whereas s. paul exhorting us to make prayer● to god , tells us there is one m●di●tor , which shews that he spake there his single intercession with god on our behalf . 4. we do not only build our doctrine upon some few passages of the scripture , in which perhaps a critical writer might easily raise much dust , but upon that in which we cannot be so easily mistaken , which is the main scope of the whole new testament , and the design of christianity , which we believe is reversed in their church by the idolatry and superstition that is in it . 5. as for the particulars which they call on us to prove , as they are very few , so scarce any of them is of the greatest consequence . the first is a speculative point , about which we would never have broke communion with them . for the second , that we receive christ only by faith , if the third is true , that the sacrament is still bread , then that must be also true : now s. paul calls it so four several times , as also our saviour calls the cup the fruit of the vine . as for our denying purgatory , it is a negative , and they must prove it . nor should we have broken communion , for their opinion concerning it , if they had not added to that , the redeeming souls out of it with masses , by which the worship is corrupted , contrary to the institution of the sacrament . and for the last , in the sense in which many of them assert it , we do not raise any controversie about it , for we know that god rewards our good works , or rather crowns his own grace in us . the fifth method is the peaceable method , and without dispute founded on the synod of dort , which all the pretended reformed churches of france have received , and which has defined according to the holy scripture , that when there is a dispute concerning any controverted article between two parties that are both within the true church , it is necessary to refer it to the judgement of the synod , and that he who refuses to submit himself , becomes guilty of heresi● and schism . now if we will run back to the time in which the dispute began concerning any article , for instance that of the real presence , both the parties in th● debate , as well the ancestors of those of the p. r. religion as ours , were in th● same church , which was the true church ; for there was no other before the s●paration , which was not then made : then their ancestors , who would not submit to the iudgement of the church , and have separated from her on no other account but because she had condemned their sentiments were schismaticks and hereticks : and those who at this day succeed them are in the same manner guilty , since they follow their opinions : and to this they can make no other answer , but that which the hereticks that have been condemned in all ages might have made . this method is proved in all its parts in the little treatise that has been made about it . remarks . it is not unwisely done to call this a method that is to pass without dispute , for it will not bear one : and 1. there is this difference between the principles of protestants and those of the church of rome , that whereas the latter are bound to justifie whatever has been decreed in a general council as a rule either of faith or manners ; the sormer are not so tied , and much less are they bound by the decision of a national council , though never so solemn . it is natural for all judicatories to raise their own authority as high as they can , and so if any synod has made any such declaration , it lies on them to justifie it , but the rest of those who have separated from the corruptions of the church of rome are not concerned in it . 2. the principle of protestants , with relation to the majority even in a general council , is , that when any doctrines are established or condemned upon the authorities of the scriptures , those who differ from them , and do think ●hat the council misunderstood the scriptures are bound to suspect themselves a little , and to review the matter with greater application , and not to adhere to their former opinions out of pride or obstinacy : they are also bound to consider well of their opinions , though they appear still to be true , yet if ●hey are of that importance that the publishing them is necessary to salvation ; for unless it is so , the peace of the church is not to be rent by them : yet if they are required to profess that they believe opinions which they think false , if t●ey were never so inconsiderable , no man ought to go against his conscience : but if a man after his strictest enquiries , is still persuaded that a council has decreed against the true meaning of the scriptures , in a point necessary to salvation , then he must prefer god to man , and follow the sounder , though it should prove to be the much lesser party : and if any company or synod of protestants have decreed any thing contrary to this , in so far they have departed from the protestant principles . 3. difference is to be made also between heresie and schism in a legal and a vulgar sense , and what is truly such in the sight of god. the sentence of a supream court from which there lies no appeal , makes one legally a criminal : but if he is innocent , he is not the less innocent because a hard sentence is past against him . so heresie and ●chism may take their denominations from the sentence of a national or general council : but in that which is the sense of those words that makes them criminal , heresie is nothing but an obstinate persisting in errours , contrary to divine revelation , after one has had a sufficient means of in●truction : and schism is an ill grounded separation from the body of the church : so it must be the divine revelation , and not the authority of a synod that can prove one who holds contrary opinions to be an heretick , and the grounds of the separation must be likewise examined before one can be concluded a schismatick . 4. though the conclusions and definitions made by the synod of dort are perhaps generally received in france , yet that does not bind them up to subscribe every thing that was asserted in that synod : nor do they found their assent to those opinions on the authority of that synod , but upon the evidence of those places of scripture from which they deduced them . 5. since those of that communion object a national synod to the protestants , this may be turned back on them with greater advantage , in some points established by councils , which they esteem not only general but infallible . in the third council of the lateran it was decreed , that all princes who favoured hereticks did forfeit their rights , and a plenary indulgence was granted to all that fought against them . in the fourth council at the same place it was decreed , that the pope might not only declare this forfeiture , but absolve the subjects from their oaths of obedience , and transfer their dominions upon others . in the first council at lions they joyned with the pope in thundring the sentence of deposition against the emperour frederick the first , which in the preamble is grounded on some places of scripture , of which if they were the infallible expositors , then this power is an article of faith. and in the last p●ace the council of constance decreed , that the faith of a safe-conduct was not to be kept to an heretick , that had come to the place of judgement relying on it , even though he would not have come without it . when cruelt● , rebellion and treachery were thus decreed in courts , which among them are of so sacred an authority ; it is visible how much gre●ter advantages we have of them in this point than any they can pretend against us . 6. for the synod of dort i will not undertake the apology neither for their decrees nor for their assertions ▪ and will not stick to say that how true soever many of their conclusions may be , yet the defining such mysterious matters as the order of the divine decrees , and the influences of gods grace on the wills of men , in so positive a manner , and the imposing their assertions on all the ministers of their communion , was that which many as sincere protestants as any are , have ever disliked and condemned , as a weakening the union of the protestant church , and an assuming too much of that authority which we condemn in the church of rome . for though they supposed that they made their definitions upon the grounds of scripture ▪ so that in this sense the authority of the synod was meerly declarative ; yet the question will still recur , whether they understood the passages which they built on , right or not ? and if they understood them wrong , then according to protestant principles , their decrees had no such binding authority , that the receding from them could make one guilty either of heresie or schism . the sixth method is to shew them that the roman church , or that church which acknowledges the pope or the bishop of rome , the successor of s. peter , to be her head all the world over , is the true church : because there is no other besides her that has that undoubted mark , which is a perpet●al visibility without interruption , since christ's time to this day . this is a method common to all the catholicks , and is very well and briefly set forth in the little treatise of the true church , joyned to that of the peaceable method . this is that of which s. austin makes most frequent use against the donatists , and chiefly in his book of the vnity of the church ; and in his epistles , of which the most remarkable passages relating to this matter , are gathered together by the late arch-bishop of rouen , in the first book of his apology for the gospel , in which he handles this matter excellently well . one may add to this method the maxims , of which tertullian makes use in his treatise of prescriptions against the hereticks , and also vincentius lyrinensis in his advices . it is enough to say on this occasion that those two treatises may satisfie any that will read them without prepossession , in order to their forming a just iudgement of the true church of iesus christ , and of all those societies that would usurp that name ▪ remarks . this method is so common that there was no reason in any sort to give mr. maimbourg the honour of it , unless it was that the assembly intended to do him this publick honour to ballance his disgrace at rome : but let us examine it . 1. this asserts that no other church has a perpetual succession without interruption , but that which derives it from rome , which is so contrary to what every one knows , that mr. maimbourg was certainly inspired with the spirit of his order when he writ it . do not all the greek churches , and all the churches that have their ordination from them , all from the northern empire of muscovy to the southern of the abassines , together with all those in the east , derive from the apostles by an uninterrupted series ? for till the authority of the church of rome is proved , which is the thing in question , their being declared schismaticks or hereticks by it , does not interrupt this succession . 2. the church of england has the same succession that the church of rome had in gregory the great 's time ( to wave the more ancient pretensions of the brittish churches ) and the bishops of this church being bound by one of their sponsions made at their consecration , according to the roman pontifical , to instruct their flock in the true faith according to the scriptures , they were obliged to make good this promise . nor can it be pretended that they have thereupon forfeited their orders , and by consequence their succession . 3. the succession of the church of rome cannot be said to be uninterrupted , if either heresie or schism can cut it off . it is well known that felix , liberius , and honorius , to name no more , were hereticks ; and if ordinations by schismaticks or unlawful usurpers be to be annulled , which was judged in the case of photius , and was often practised at rome , then the many schisms and unjust usurpations that have been in that see ▪ will make the succession of their orders the most disputable thing that can be , especially during that schism that lasted almost forty years ; all the churches of that communion having derived their orders from one or other of the popes : and if the popes at avignon were the usurpers , then let the gallican churches see how they can justifie the series of their ordinations : to all which may be added the impossibility of proving a true succession in orders , if the vertue of the sacraments depends on the intention of him who officiates , since secret intentions are only known to god. 4. the ground on which the donatists separated from the orthodox churches being at first founded on a matter of fact , which was of the pretended irregularity of those who ordained cecilian , which they afterwards defended upon this , that the church could be only composed of good men , and that the sacraments were of no vertue when dispensed by ill hands ; all that s. austin says is to be governed by this hypothesis , against which he argues : and it being once granted that the church was not corrupted neither in doctrine nor worship , we are very ready to subscribe to every expression of his ; and do freely acknowledge that the making a rent in a church , that is pure both in doctrine and worship , upon any particular or personal account , is a sin that cannot be sufficiently detested and condemned . i shall not enter into a particular discussion of every passage of s. austin's , but if in some he seems to go too far for the authority of the church , i shall only offer two general considerations concerning these . the first is , that it is a maxime with lawyers , that general words in laws are to be restricted to the preambles and chief design of these laws : and if this is true of laws that are commonly penned with more coldness and upon greater deliberation , it is much more applicable to warm discourses , where the heat of contradiction , and the zeal of a writer , makes that things are of●en aggravated , and carried too far ; but still all those expressions are to ●e molli●ied and restricted to that which was the subject matter of the debate ; therefore those expressions of s. austin's , supposing that the church was still sound in her doctrine and worship , are to be governed by that hypothesis . the second is , that many of those who urge these passages on us , do not deny but s. a●stin in the disputes about grace and original sin was carried too far , though those were the subjects on which he employed his latest years with the greatest application : if then it is confessed that he wrote too warmly against the pelagians , and in that heat advanced some propositions that need a fair construction , is it unreasonable for us to say that he might have done the same , writing against the donatists ? 5. as for tertullian , he that might have conversed with many that could have known s. pol●carp , who was both instructed and ordained by the apostles , so that he might have been the third person in the conveyance of the sense of what the apostles had left in writing , could reasonably argue as he did against the hereticks ; but certainly no man that considers the distance we live at from those ages , and the many accidents that have so often changed the face of the church , can think it reasonable to argue upon that ground now . and yet it were easie to bring many citatious out of that very book of tertullians , to shew that he grounded his faith only on the doctrine of christ , delivered in the scriptures , how much soever he might argue from other topicks against the hereticks of his time , who indeed were bringing in a new gospel into the world. we willingly receive the characters that vincentius lyrinensis gives of tradition , that what the church has at all times and in all places received , is to be believed , and are ready to joyn issue upon this , and when they can prove that the church at all times and in all places has taught the worshipping of images , the invocation of saints and angels , the adoring the sacrament , and the dividing of it , with many more particulars ; we will yield the whole cause , and confess that we have made a schism in the church . the seventh method is to let them see that those who at first pretended to reform the church in which they were amongst us , neither had nor could have any mission , either ordinary or extraordinary , to bring us any other doctrine but that which was then taught ; and that by consequence none ought to believe them , since they had no authority to preach as they did . how can they preach if they are not sent . this is the ordinary method that puts the ministers to the necessity of proving their mission , which is a thing that they can never do . this cuts off all disputes , and is one of the methods of cardinal richelieu . remarks . 1. if the first reformers had delivered a new doctrine which was never formerly taught , it had been necessary for them to have had a very extraordinary mission , and to have confirmed it by very extraordinary signs , but when they grounded all ●hey said upon that very book , which was and is still received as the unalterable law of all christians ; then if every man is bound to take care of his own salvation , and is in charity obliged to let others see that same light that guides himself , then i say an extraordinary mission was not necessary when the thing in dispute was not a new doctrine , but the true meaning of those writings which were on all hands acknowledged to be divine . 2. if notwithstanding the necessity of not raising war in civil government , without an express commission from the prince or supream authority , yet in a general rebellion , when the ways of intercourse with the prince are cut off , if it be not only a lawful but a commendable action for any subject , even without a commission , to raise what force he can for the service of the prince : then if it be true , that the western churches had generally revolted from the rules of the gospel , that was a sufficient warrant for any person to endeavour a reformation . 3. the nature of the christian religion is to be well considered , in which all christians are a royal priesthood : and though it be highly necessary for all the ends of religion to maintain peace and order , and to convey down an authority for sacred administrations in such a way as tends most to advance those ends ; yet this cannot be lookt on as indispensable and absolutely necessary . among the iews , as there were many services in which none but priests and levites could officiate , so the succession went in the natural course of descent . but in the christian church there are no positive laws so appropriated , and therefore in cases of extream and unavoidable necessity every christian may make use of that dormant priviledge of being a royal priest , and so this difficulty must be resolved , by examining the merits of the whole cause , for if the necessity was not extream and unavoidable , we acknowledge it had been a sacrilegious presumption for any that was not called in the ordinary manner to meddle in holy things 4. it is but a small part of the reformed churches that is concerned in this . here in england our reformers had the ordinary mission ; and in most places beyond sea the first preachers had been ordained priests : and it will not be easie to prove that lay-men , yea , and women may baptize in cases of necessity , when that is often but an imaginary necessity , and that yet priests in a case of real necessity may not ordain other priests . for all the rules of order are superseded by extraordinary cases , and in moral as well as in natural things , every individual has a right to propagate its kind , and though it may be reasonable to regulate that , yet it can never be wholly cut off . the eighth method is to tell them , you do not know that such or such a book of the scripture is the word of god but by the church in which you were before your schism : so that you cannot know what is the true sense of those passages that are in dispute , but by that same church which conveys it to you . this is s. austin's method in many places , but above all in his book de utilitate credendi , and in his book contra epistolam fundamenti : in which he says , i would not believe the gospel , if the authority of the church did not oblige me to it . this method is handsomely managed in the treatise of the true word of god , joyned to the peaceable method . remarks . 1. great difference is to be made between the conveyance of books and an oral tradition of doctrine . it is very easie to carry down the one in a way that is morally infallible : an exact copying being all that is necessary for that : whereas it is morally impossible to prevent frauds and impostures in the other , in a course of some ages , especially in times of ignorance and corruption , in which the credulity of unthinking people , has made an easie game to the craft and industry of covetous and aspiring priests . few were then at the pains to examine any thing , but took all upon trust , and became so ready of belief , that the more incredible a thing seemed to be , they swallowed it down the more willingly . 2. if this way of reasoning will hold good , it was as strong in the mouths of the iews in our saviours time ; for the high priest and sanhedrim might have as reasonably pretended that since they had conveyed down the books in which the prophecies of the messiah were contained , they h●d likewise the right to expound those prophecies . 3. a witness that hands a thing down without additions , is very different from a judge that delivers things on his own authority . we freely own the church to be such a witness that there is no colour of reason to disbelieve the tradition of the books , but we see great cause to question the credit of her decisions . 4. in this tradition of books we have not barely the tradition of the church for it . we find in all ages since the books of the new testament were written , several authors have cited many and large passages out of them : we find they were very quickly translated into many other languages , and diverse of those are conveyed down to us . there were also so many copies of these books every where , that though one had resolved on so sacrilegious an attempt as the corrupting them had been , he could not have succeeded in it to any great degree . some additions might have been made in some copies , and so from those they might have been derived to others , but these could not have b●en considerable , otherwise they had been discovered and complained of , and when we find the church engaged in contests with hereticks and schismaticks , we see both sides appealed to the scriptures , and neither of them reproached the other for violating that sacred trust. and the noise we find of the small change of a letter in the a●ian controversie , shews us how exact they were in preserving these records : as for the errours of transcribers that is incident to the nature of man , and though some errours have crept into some copies , yet all these put together do not alter any one point of our religion ; so that they are not of great consequence . thus it appears how much reason we have to receive the scriptures upon the credit of such a tradition . but for oral tradition , it is visible how it might have been so managed as quickly to change the whole nature of religion . natural religion was soon corrupted when it passed down in this conveyance , even during the long lives of the ancient patriarchs , who had thereby an advantage to keep this pure , that after ages , in which the life of man is so shortned , cannot pretend to . we also see to what a degree the iewish tradition became corrupted in our saviours time , particularly in one point , which may be called the most essential part of their religion , to wit , concerning their messias , what the nature of his person and kingdome were to be . so that they all expected a great conquerour , a second moses , or a david ; so ineffectual a mean is oral tradition , for conveying down any doctrine pure or uncorrupted . the ninth method is to tell them the church in which they were before they made the separation , was the true church , because it was the only church ; so that they could not reform the doctrine without making another church : for then she must have fallen into errour , and by consequence the gates of hell must have prevailed against her , which is directly contrary to the promise of iesus christ that cannot fail , * the gates of hell shall not prevail against her remarks . 1. a church may be a true church , and yet be corrupted by many errours , for a ●rue church is a society of men , among whom are the certain means of salvation , and such was the iewish church in our saviours time : for their sacrifices had still an expiatory vertue , and the covenant made with that people stood still , and yet they were over-run with many errours , chiefly in their notions of the messias . and thus as long as the church of rome acknowledges the expiation , made by the death of christ , and applied to all that truly believe and amend their lives , so long she is a true church . so that those of that communion who adhere truly to that which is the great fundamental of the christian religion may be saved : but when so many things were added to this , that it was very hard to preserve this fundamental truth pure and entire , then it was necessary for those who were better enlightned , to call on others to correct the abuses that had crept in . 2. it is hard to build a great super-structure on a figurative expression , of which it is not easie to find out the true and full sense : and in this that is cited there are but three terms , and about every one of them great and just grounds of doubting do appear . 1. it is not certain what is meant by the gates of hell , which is an odd figure for an assailant : if by gates we mean councils , because the magistrates and courts among the iews sate in the gates , then the meaning will be , that the craft of hell shall not prevail against the church , that is , shall not root out christianity : or if by gates of hell , or the grave , according to a common greek phrase , death be to be understood , it being the gate through which we pass to the grave , then the meaning is this , that the church shall never die or be extinguished . nor is there less difficulty to be made about the signification of the word church : whether it is to be meant in general of the body of christians , or of the pastors of the church , and of the majority of them . the context seems to carry it for the body of christians , and then the meaning will be only this , that there shall still be a body of christians in the world. and it cannot be proved that any thing else is to be understood by the word church in that place . a third difficulty may be also raised upon the extent of the word prevail , whether a total overthrow , or any single advantage is to be understood by it ; or whether this prevailing is to be restrained only to the fundamentals of christianity , or is to be extended to all sorts of truth ; or whether it is to be understood of corrupting the doctrine , or of vitiating the morals of christians ? thus it is apparent how many difficulties may be started concerning the meaning of those words . so that at best the sense of them is doubtful , and therefore it will be a strange and rash adventure to determine any thing in matters of great moment upon the authority of such a figurative expression . 3. though the roman church had been corrupted , that will not infer that the gates of hell had prevailed against the church , for that being but the center of the union of some of the western nations , a corruption in it does not prove that the whole church was corrupted , for there were many other churches in other parts of the world besides those of that communion . the tenth method is that of the bishop of meaux , lately of condom , in his book entituled , the exposition of the doctrine of the catholick church . in which he does in every article distinguish between that which is precisely of faith , and that which is not so ; and shews that there is nothing in our belief that may give distast to a reasonable spirit , unless they will look on the abuses of some particular persons which we condemn , as our belief , or impute errours to us falsely , or charge us with the explications of some doctors that are neither received nor authorized by the church . this method is taken from s. hilary in his book of synods . * let us ( says he ) altogether condemn false interpretations , but let us not destroy the certainty of the faith. — the word consubstantial may be ill understood , but let it be established in a sense in which it may be well understood . — the right state of the faith may be established among us , so as we may neither reverse that which has been well establishedpunc ; nor cut off those things that have been ill understood . remarks . somewhat was said in the preface , with relation to this , which shall not be here repeated . it is not to be denied but in the management of controversies the heat of dispute has carried many too far , and some have studied to raise many imaginary controversies , which subsist only upon some misunderstood terms and expressions of the contrary party : and things have been on all hands aggravated in many particulars out of measure : so that they have deserved well of the church that have brought matters as near a reconciliation as may be . but after all this , it were a strange imposition on this and the preceding age to persuade the world that notwithstanding all the differences of religion , and the unhappy effects that have followed upon them , that they really were all the while of the same mind , but were not so happy as to find it out till that excellent prelate helpt them to it , by letting them see how near the concessions of both sides are to one another ; so that a little conversation and dexterity i● putting the softest construction that may be on the contrary persuasion might bring them to be of the same mind . but if in order to this , the sense of both sides is so far stretched , that neither party can own it for a true account of their sentiments , then this must be concluded to be only the ingenious essay of a very witty man , who would take advantage of some expressions , to perswade people that they have opinions which really they have not . i shall not enter into a particular disquisition of those things which have been already so fully examined , but refer the reader to the answers that have been given to that famous book . 2. the received and authorized offices of the church of rome , and the language in which they do daily make their addresses to heaven is that on whi●h the most unanswerable and the strongest part of our plea for our separation is founded , and it is not an ingenuous way of writing to affix some forced senses to those plain expressions , because they being so gross as they are , all wise or learned men are ashamed to defend them , and yet know not how to get them to be reformed , or thrown out : therefore it is that they set their wits on work to put some better construction on them . but this is a clear violence to the plain sense of those offices , extorted by the evidence and force of truth , and gives us this advantage , that it is plain those that so qualifie them , are convinced that their church is in the wrong , and yet for other ends , or perhaps from a mistaken notion of unity and peace , they think fit to continue in it . 3. it is to be hoped , that those who have cited this passage out of s. hilary , will consider those other passages cited out of him against persecution , though a great errour made in the translation of this citation , makes me fear that they who rendred it had read him very cursorily . the eleventh method is drawn from those general arguments which divines call the motives of credibility : it is that made use of by tertullian , in his book of prescriptions ; and by s. austin , * who reckons up the motives that held him in the catholick church . remarks . 1. as for the case of tertullian and s. austin , a great deal was said formerly to shew the difference between the age they lived in , and the grounds they went on ; and the present state of the western church . 2. when it is considered that a course of many ages , which by the confession of all were times of ignorance and superstition , has made a great change in the world , that the gross scandals and wonderful ignorance of those that have governed the see of rome , that the dissolution of all the rules of ecclesiastical order and discipline both among clergy and laity , that the interest the priests , particularly the popes and the begging orders that depended on them , had to promote those , was so great and undisput●d , that it is notorious , all the worst methods of forgeries , both of writings to authorize them , and of miracles and legends to support them , were made use of . when , i say , all these things are so plain to every one that has lookt a little into the history of former ages , it is no wonder if the church of rome is so much changed from what it was formerly , that the motives made use of by tertullian and s. austin do not at all belong to the present state of the churches of that communion : but on the contrary , instead of motives to perswade one to continue in it , there appear upon a general view , a great many just and well-grounded prejudices to dispose a man to forsake that communion . the twelfth method is both very short and very easie : it is to catch them in this dilemma . before wickliff , luther and calvin ( and one may say as much of the waldenses that lived in the twel●●h century ) the church of those of the p r. religion was either made up of a little number of the faithful , or was not at all in being . if it was not at all in being , then theirs is a false church , since it is not perpetual , as the true church ought to be , according to the promise of iesus christ , * the gates of hell shall not prevail against her , and † i am with you even to the end of the world. if their church was in being , it must have been according to their own principles corrupted and impious : because they cannot shew that little number of the pretended faithful , who before the reformation did condemn , as they now do , * all the assemblies of the popish churches , as over-run with idolatry and superstition . they behaved themselves , at least as to outward appearance , as others did . and thus their church which was composed of that small unknown flock , was not holy , and by consequence was not the true church . remarks . 1. to the greatest part of this , answer has been already given : we acknowledge the church of rome was a true church , and had in it the means of salvation though it was over-run with errours , and christ is truly with his church as long as those means of salvation do remain in it . so was the iewish church a true church after she was in many points corrupted in her doctrine . 2. in those dark ages many might have kept themselves free from the defilements of their worship , though no account is given of them in story . so seven thousand had not bowed their knees to baal in elijah's time , who were not so much as known to that prophet , though it might have been expected that they would all have willingly discovered themselves to him : and since he knew nothing of them , it is very probable they concealed themselves with great care from all others . 3. all good men have not all the degrees of illumination , for there might have been great numbers that saw the corruptions of their church , but were so restrained by other opinions concerning the unity of the church , that they thought it enough to infuse their notions into some few disciples , in whom they confided : and on some perhaps that which elisha said to naaman the syrian , being wrong understood by them , had great influence . others observing that the apostles continued to worship at the temple , and offer sacrifices , which s. paul and those with him that purified themselves must have done , might have from that inferred that one might comply in a worship , though they disliked many things in it ; which , if i am not much misinformed , is a maxime that governs many in the roman communion to this day . i do not excuse this compliance , but it is not so criminal as at first view it may appear to be : if it is truly founded on a mistake of the mind , and not on a baseness in the will , or a rejecting of the cross of christ , especially in men that had so faint a twilight as that was which they were guided by in those blind times . 4. but to make the worst of this that can be , and should we grant that through fear they had complied against their consciences , this only must make the conclusion terrible to them , if they did not repent of it . but god might have ordered the conveyance of truth to be handed down by such defiled hands , and their not being personally holy , must not be urged too far , to prove that they could not be the true church . this will come too near the doctrines of the donatists , and many of s. austin's sayings which they unreasonably object to us , may be turned upon them . and it will very ill become a church that acknowledges the succession of the bishop of rome to have been the chief conveyance of tradition , which is a much greater matter in their principles than it is in ours , to urge the holiness of the members to be essential to the being of a church , when it is acknowledged what a sort of men the heads of their church have been for diverse ages . the thirteenth method is taken from the nature of schism , which one ought never to make , what reasons soever may be pretended for it , for according to the minister ▪ ●hemselves , no other reason can be given for their separation , but the errours which they pretend had crept into the church . but those who were in it as well as th●y were , did strongly assert , as we do to this day , that these were no errours at all but truths . and it is certain that of opinions which are so different , the one must be the true doctrine , and the other must be errour and falshood ; and by consequence the one must be the good grain , and the other must be the tares . now it does not belong to particular persons by their private authority to pluck up that which they pretend to be tares . there is none but god , who is the true father of the family , that has this authority , and can communicate it to others . it is he who appoints the reapers , that is the pope and the bishops , who are represented by the angels , to separate the cockle from the wheat , and to pluck out the one without touching the other till the time of harvest , that is in a council , or by the common consent of the whole church , and in that case a council is not necessary . * wilt thou then that we go and gather them up ? but he said , nay ; lest while ye gather up the tares , ye root up also the wheat with them , let both grow together until the harvest . therefore one ought never to s●parate upon what pretence soever it be , but he must bear with that which he thinks is an abuse and errour , and stay till the church plucks up the cockle . * this is one of the methods of s. austin in his treatises against the donatists , in which he shews from the examples of moses , aaron , samuel , david , isaiah , jeremy , s. paul , who tolerated even the false apostles , that we ought never to separate from our brethren , before the solemn condemnation of the church . he says purs●ant to this , that the donatists were intolerably wicked for having made a schism , for having erected an alta● against an altar , and for having separated themselves from the inheritance of jesus christ , which is stretched ou● over all the earth , according to the promise that was made to it . he add● ▪ that if they thought that was but a sm●● matter , they had nothing to do but to s● what the scripture teaches us by the examples we find in it of the punishment of s● great a crime ; for says he , those that made an idol of the golden calf were only punished by the sword , whereas those who made the schism were swallowed up by the earth : so that by this diversity of the punishments , one may know that schism is a greater crime than idolatry . we may likewise see how upon the same subject he exhorts the donatists to renounce their wicked schism in his ●71 epistle , in which among other things he has those excellent words . * why will you tear the lords garments ? and why will you not with the rest of the world leave that coat of charity entire , that is all woven of one thread , which even his persecutors themselves would not rend ? and a little after this , you pretend that you would avoid that cockle , that as you alledge , is mixt among us , and that before the time of harvest ; whereas indeed it is you your selves that are this cockle , for if you were the good grain , you would bear with it , and would not separate your selves from the corn of jesus christ. we need only change the name donatists into calvinists : this is it that shews to what degree the church ever was and ever must be acknowledged to be infallible , since we must submit to its decisions ; and the fathers have established this so strongly that one ought never to separate from her , and that one is by so much the more obliged to continue united to her , because she never refuses to hear the remonstrances made to her by her children . remarks . 1. it was observed before how unreasonable it was to build much on ●n allegory , but on this occasion the allegory is so clearly forced , that it gives just cause of suspicion that the cause is weak that must be supported by such arguments . for our saviour makes it so plain that the harvest is the end of the world , that the reapers are angels , and that upon his last coming they shall gather together the wicked , and cast them into hell , and that the righteous shall shine in heaven : that the applying this to a general council , in which heresie shall be condemned , is such a fetch , that it must be confessed they have as easie consciences as they have warm fancies , that are wrought on by it . 2. as for that which s. austin drew from this against the donatists who justified their separation on the account of the sins of those who were in the communion of the church , it was as pertinent as this is strained ; for the ground of the schism being only the mixture of the cockle with the wheat , nothing could be more strongly urged against them . but it is quite out of the present controversie between them and us , who do not separate for this mixture , but finding the wheat it self so much corrupted , took care to cleanse it . 3. we freely acknowledge the great sin of schism , and the severe punishment due to it , but for all the severity of the punishment inflicted on corah and his partners , we do not doubt but when the temple was so defiled by idolatry , under the kings that polluted the altar and the courts of the lords house with idols , it was not only no sin , but a commendable piece of religion in such cases to have withdrawn from so impious a worship . this is our present case , and if what we object to their worship is true , then our separation from it is as necessary a duty as is the preserving of our lives from poysons or infectious diseases . 4. the true scope of that parable seems to be a reproof to the violence of such church-men as are too apt to condemn and pluck up every thing that they think to be cockle ; and when the declaring what is cockle is lodged with them , they will be sure to count every thing such that does not please them . and then that same heat that makes them judge those opinions to be cockle sets them on to root them out with such violence , that much good wheat is in danger to be pluckt up . therefore to repress this , our saviour commands them under that figure , to let both grow till the end of the world , that is , not to proceed to extremities and to rigorous methods , but to leave that to god who will judge all at the last day . if this were well considered , it would put an effectual stop to that spirit of persecution which ferments so violently in that church : the language of which is always this , let u● go and pluck up the tares , or that of the two disciples who would have called for fire from heaven ; and because heaven will not answer such bloody demands , they try to raise such fires on earth as may burn up those whom they call the tares : not knowing what the true spirit of christianity is , and that the son of man came not to destroy mens lives , but to save them : and forget that our saviour commanded them to let the tares grow till the harvest . but this is one of the mischiefs that follows the humour of expounding the scriptures fancifully . that the plain meaning of clear texts is neglected , while forced and allegorical expositions are pursued . 5. when it is clearly proved that the majority of the pastors of the church is infallible , then we shall acknowledge that all separation from them is simply unlawful : but till that is done we can no more think it a sin , when in obedience to the rules of the gospel we withdraw from such false teachers as corrupt it ; then it were for common subjects to refuse to obey the subordinate magistrates when they clearly perceive that they have revolted from their duty to their supream authority . and since we are warned to beware of false teachers , we know no other way to judge of them , but the comparing their doctrine with that which is delivered to us in scripture . the fourteenth method is for the confirmation of the former : in order to which we must ask the calvinists upon all their articles , that which * s. austin asked of the donatists , when the church reconciled to her self hereticks that were penitent without re-baptizing them : for example , whether was the church still a true church or not , when before the schism was made , iesus christ was adored in the holy eucharist ? if she was the true church , then none ought to have separated from her for any practice that was authorized by her . † if she was not the true church , from whence came calvin , out of what soil did he grow , or out of what sea was he cast , or from which of the heavens did he fall ? from whence are these reformers come ? from whom have they received their doctrine , and the authority to preach it ? * let those who follow them consider well where they are , since they can mount no higher than to those for their original . for us we are secure in the communion of that church , in which that is to this day universally practised that was also practised before agripinus 's time , and also in the interval between cyprian and agripinus : and afterwards he subjoyns these excellent words that are decisive , * but neither did agripinus , nor cyprian , nor those that have followed them , though they had opinions different from others , separate themselves from them , but remained in the communion and unity of the same church with those from whom they differed . that is to say , they waited till the church should have decided the difference ; and after he had resumed a little of what he had formerly said , he concludes thus , † if then the church was lost for holding that the baptism of hereticks was good , they cannot shew the original of their communion . but if the true church did still subsist , they cannot justifie their separation , nor the schism that they have made . one may say all this against the waldenses , the lutherans , the calvinists , and the other hereticks who cannot mount higher than to waldo , to luther , to calvin , or their other heads . this method of s. austin's is most excellent . but if our brethren , the pretended reformed , will defend themselves by saying , as in effect they do say in some of their books , that it was not they who made the separation , but rather that it came from us , and that we have cut them off from our communion . to this it must be answered , that there are two sorts of s●paration , the one is criminal , the other is iudicial . in the first , one separates himself from his pastor by a manifest disobedience ; in the second , the pastor separates him from the flock who is making a party , and refuses to submit to the orders of the church . the one is a sin , and the other is the punishment . the one is a voluntary departure , the other is the being cut off by a s●ntence , even as the iudge pronounces a sentence of condemnation against one that has killed himself . the proof of those two different separations is to be found in the thirty eighth letter of s. cyprians , where he speaks of one augendus , who had gone over to the party of felicissimus the deacon , and it appears that that great saint had suspended and excommunicated him for having withdrawn himself from his obedience , and for having engaged others in the same separation . * let every one , says he , that has folfollowed his opinions and faction , know that he shall communicate no more with us in the church , since of his own accord he has chosen to be separated from the church . in his seventy sixth epistle he says the same thing of novatian , and those who had joyned with him in his revolt ; because they leaving the church by their rebellion , and breaking the peace and unity of jesus christ , have endeavoured to establish their authority , and to assume a supreme jurisdiction to themselves , and to usurp power to baptize , and to offer sacrifice . this distinction is also clearly stated in the fourth action of the council of chalcedon , where those two ancient canons of the council of antioch that were drawn out of canons of the apostles , were cited . the first is concerning those that were separated , the other is concerning those who of their own accord did separate themselves . the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * it was thought proper for this purpose to transcribe here those two canons , which are the fundamental laws of the practice of the church , with regard to hereticks and schismaticks whom she throws out of her bosome , and who have separated themselves from her . these canons are the fourth and fifth of the council of antioch , and the twenty seventh and thirtieth of the apostolick canons , and the pretended reformed cannot reject their authority , since they observe among themselves the same discipline , when any particular persons , whether ministers , or others of their communion , will not submit to the decisions of their synods . remarks . 1. for the first branch of this method the reformed are not at all concerned in it , for they do not deny the church of rome to be still a true church ; and that her baptism and ordinations are valid , and that they are not to be repeated , and therefore though it was very pertinent to urge the donatists as s. austin did , who held that the sacraments in an ill mans hands had no vertue at all , and that the church had every where failed , so that there was no church but that which was among them . yet all this is foreign to the state of the controversie between us and the church of rome , and we do freely acknowledge that in such a matter as the re-baptizing hereticks , it had been a very great sin to have broken communion with the rest of the church . 2. yet upon this very head p. s●ephen did excommunicate s. cyprian , who yet for all that did not depart from his former opinion or practice : so here was such a schism as they object to us , s. cyprian thought the rebaptizing hereticks was well grounded ; stephen thought otherwise , and did excommunicate him . if upon that a lasting schism had followed in the church , s. cyprian might have been held the fountain of it by those who condemned his opinion , but if his opinion was true he could be no schismatick : so we desire the grounds of our separation may be examined : if they will not bear such a superstructure , we confess we deserve the severest censures possible ; but if they are solid , then the guilt of the rent that is in the church , must lie somewhere else than on us . 3. we do not deny but there are two sorts of separation which are here very well distinguished ; and without seeking for any proof in so clear a matter , we confess that when any separates himself from the church , upon any unjustifiable account , those canons , and the highest severities of church-censures ought to be applied ●o them : but all this is upon supposition that the departure is ill grounded , and therefore all those rules that have been ●aid down in general against heresie and schism must still suppose the church to ●e pure and uncorrupted . 4. it is plain by these very canons , how much that power of the church may be and was abused . the council of antioch , being composed of the favourers of arius , deposed athanasius , and resolved to silence him , and such other church-men as receiv'd the nicene doctrine , in such a manner that they should be no more able to withstand their designs : and therefore they made those canons according to former customes , which in the stile of that age was called the canon or rule ( for none that has considered things , will believe that the canons that are called apostolical , were made by the apostles ) and their chief design was levelled against athanasius and the orthodox party . but at that same time as the orthodox in the east did not submit to this ▪ so nei●her did the bishops 〈◊〉 the west take any notice of it ; an● chrysostome , who was bred up at a●tioch , and so could not but know in what esteem those canons were held , did not look on himself as bound by them , an● made no account of them when they were objected to him . thus , though i● general these are goo● rules ▪ and such a● ought to be obeyed where the synod or the bishop do not abuse their power , yet when the power of the church is used not to edification but to destruction , then the obligation to obedience is not to be too far extended . and as in laws that oblige subjects to obey inferiour magistrates , a tacite exception is to be supposed , in case they should become guilty of treason , so there must be supposed likewise in this case the like exception , in case a synod deposes a bishop , or a bishop censures his clergy , for asserting the true faith. and as a separation from an uncorrupted church is a very great wickedness , so the separating from a corrupted church , in whose communion we cannot continue without being polluted in it , is but a part of that care which we ought to have of our own salvation . the fifteenth method . to all the former methods a fifteenth may be added , by letting our p. reformed see that many articles are to be found in their confession of faith , in their catechisms , in the articles of their discipline , in the decisions of their synods , and in the books of their chief ministers who have writ upon the controversies ; from which , arguments may be drawn against them to prove the truth of our belief , even by their own confession : for example , their discipline allows the communion in one kind only , to such as cannot drink wine : from which one may infer that the communion under both kinds is not an article of necessity , and that they are in the wrong , to alledge that as they do , to be a lawful ground for their separation . the minister dailée , and many others confess , that in the time of s. gregory nazianzene , s. chrysostome and s. jerome , the invocation of saints was received in the church : john forbes adds to this , that the tradition of the church was uniform concerning prayer for the dead : and since he denies that the books of the maccabees are canonical , he says the scripture speaks nothing of it . but without engaging into the difficulty concerning the books of the maccabees , in which they have no more reason on their side , than in the rest ; it is easie to conclude from their own principles , that it was no ways to be allowed to separate themselves for matters , that according to themselves , were established by so great an authority , and so constant an union of all ages . remarks . 1. it is not an equal way of proceeding , to object to the protestants what some particular writers have said , or to strain inferences too far , at a time when the celebrated book of the bishop of meaux is in such high esteem . the chief design o● which is to set aside all the indiscretions of particular writers , and to put the best colours on things that is possible . now tradition being of such authority among them , whatsoever passes down through many of their approved writers , has a much greater strength against them , than it can be pretended to have against us : and therefore though particular writers or whole synods should have written or decreed any thing against the common doctrines of the reformed , they ought not to object that to us : if they will allow us the same liberties that they assume to themselves . 2. it is not a consequence becoming so great an assembly to infer , that because in some few extraordinary cases the general rule of gods desiring mercy and not sacrifice is carried so far , as to give weak persons so much of the sacrament as they can receive , and not to deny that to them because a natural aversion m●kes them incapable of receiving the wine : that therefore a church may , in opposition to christs express command , drink you all of it , and the constant practice of thirteen centuries take this away . it is not of necessity for salvation that every one drinks the cup , but it is of necessity to the purity of a church that she should observe our saviour's precepts . 3. it is confessed that some fathers used the invocation of saints ; yet that being but a matter of fact , it is of no consequence for the decision of any point of doctrine : for we found our doctrine only on the word of god , and ●ot on the practices of men , how eminent soever they might otherwise be . but in relation to these fathers , these things are to be observed , 1. they lived in the end of the fourth century : so this is no competent proof for an oral tradition , or conveyance of this doctrine down from the apostles days . 2. figures and bold discourses in panegyricks are rather to be considered as raptures and flights of warm affections , than as composed and serious devotions . therefore such addresses as occur in their funeral orations , are rather high strains of a daring rhetorick , than instructions for others , since in their expositions on scripture , or other treatises of devotion , they do not handle these things by way of direction or advice . iohn forbes is mis-cited for william forbes , bishop of edenburgh : iohn was not of such yielding principles . it is true , william though he was a man eminently learned , and of a most exemplary life , yet he was possessed with that same weakness , under which grotius , and some other great men have laboured , of thinking that a reconciliation with the church of rome might be obtained by an accommodation on both sides ; and this flowing in him from an excellent temper of soul , he is to be excused if that carried him in many things too far : but he is a writer that has been taxed by all men , as one that had particular notions . and we may object erasmus to those of the church of rome , as well as they may argue against us from bishop forbes . 5. if the church of rome used only a general commemoration of the dead , with wishes for the compleating their happiness by a speedy resurrection , and went no further , we might perhaps differ in opinion with them about the fitness of this , but we would not break communion with them for it . but when they have set up such a merchandize in the house of god , for redeeming souls out of purgatory , and saying masses for them ; this is that we except to , as a disgracing of the christian religion , and as a high profanation of the holy sacrament . and it is plain that the fathers considered the commemoration of the dead rather as a respect done to their memory , and an honourable remembrance of them , than as a thing that was any way useful to them in the other state ; which may appear by this single instance : s. cyprian was so much offended at a presbyter , when it appeared after his death that he had left another presbyter guardian of his children ; that he gave order that no mention should be made of him in the commemoration of the dead that was used in the holy eucharist ; because , by the roman law , such as were left guardians were under some obligations to undertake the trust : and that saint thought such a trust might prove so great a distraction to a man that was dedicated to the holy ministry , that no honour ought to be done to the memory of him that had so left it by his will. certainly if that commemoration was believed to be of any advantage to the dead , this had been an unreasonable piece of cruelty in him to deny a presbyter that comfort for so small a fault : and therefore we may well infer from hence , that by this remembrance , and the thanksgivings they offered to god for such as had died in the faith , they intended only so far to celebrate their memories as to encourage others to imitate those patterns they had set them . 6. i shall not engage in any dispute concerning the canonicalness of the books of the maccabees , only as this general prejudice lies against all the books called apocryphal , that the council at laodicea , which was the first that reckoned up the c●non of the scripture , does not name them : so as to the book of the maccabees , it is hard to imagine that one who professes that he was but an abridger of iason's five books , and gives us a large account of the difference between a copious history and an abridgement , could be an inspired writer . the sixteenth method . to conclude , one may solidly confute our innovators by the contradiction that is in their articles of faith , shewing ●hem the changes that they have made in the ausburg confession , as also in all the different expositions of their faith which they have received and authorized since that time ; which shews that their faith being uncertain * and wavering , cannot have the character of divine revelation , which is certain and constant . there is nothing but the faith that admits of no reformation . tertullian made use of this argument in many of his books , and hilary handles it excellently well against the emperour constantius , upon the occasion of the new symbols , which the arians published every day , changing their faith continually , while the catholick church continued firm to that of nice . one may likewise use another method , which is to make it appear that there is a conformity between the roman and greek churches , in the chief articles of faith , that are in dispute between us and the p. reformed , and that in these the roman church does likewise agree with those soci●ties which separated themselves from the church , for errours which the p. reformed condemn with her , such as the nestorians and eutychians . to these methods it will be necessary to add particular conferences , solid writings , sermons and missions , and to use all these means with a spirit of charity , without bitterness , and above all , without injuries . remembring that excellent saying of s. austin's , * i do not endeavour to reproach those against whom i dispute , that i may seem to have the better of them , but that i may become sounder by convincing them of their errour . and following the canon of the council of africk , that appointed that though the donatists were cut off from the church of god by their schism , yet they should be gently dealt with , that so correcting them with meekness , as the apostle says , god may give them the grace of repentance to know the truth , and to retire themselves out of the snare of the devil in which they are taken captives . remarks . 1. if we did pretend that the first reformers , or those who drew the ausburg confession were inspired of god , in compiling what they writ there were some force in this discourse : but since we build upon this principle , that the scripture is the only ground on which we found our faith , then if any person , how much soever we may honour his memory on all other accounts , has misunderstood that , we do not depart from our principle when we forsake him , and follow that which appears to be plainly delivered in the scriptures . 2. we freely acknowledge that the faith admits of no reformation , and that we can make neither more nor less of it than we find in the scriptures ; but if any church has brought in many errours , we do not think it a reforming the faith , to throw these out . the faith is still the same that it was when the apostles first delivered it to the church ; nor was it the faith , but the church that was pretended to be reformed : and if after a long night of darkness and corruption , those that began to see better , did not at first discover every thing , or if some of the prejudices of their education , and their former opinions did still hang about them ; so that others who came after them saw further and more clearly : this only proves that they were subject to the infirmities of the humane nature , and that they were not immediately inspired of god , which was never pretended . 3. great difference is to be made between articles of faith and theological truths . the former consists of those things that are the ingredients of our b●ptismal vows , and are indeed parts of the new covenant , which may be reduced to the creed and the ten commandments . the other are opinions relating to these , which though they are founded on scripture , yet have not that influence either on our hearts or lives , that they make us either much better or much worse . among these we reckon the explanation of the presence of christ in the sacrament , and the influence of the divine grace upon our wills. if some of the confessions of faith among the protestants differ much in these matters ▪ that is not concerning articles of faith , but theological truths : in which great allowances are to be made for difference of opinion . and as particular churches ought not to proceed too hastily to decisions in matters that are justly disputable , so the rigorous imposing of those severe definitions on the consciences of others by oaths and subscriptions , and more particularly all rigour in the prosecution of those that differ in opinion , is both disagreeing to the mildness of the christian religion , and to the character of church-men ; and in particular , to the principles upon which the reformation was founded . 4. as for the greek churches , together with the other societies in the east , we do not deny that many of those corruptions for which we condemn the church of rome , are among them , which only proves that the beginning of these is elder than the ninth or tenth century : in which those churches began to divide , such is the worshipping of images , the praying to saints , and some other abuses . 5. to this it must be added , that for diverse ages the oppression under which those churches have fallen , and the great ignorance that has overspread them , have be●n such , that no wonder if those greeks that have been bred up in the states of the roman communion , and so were leavened with their opinions , have found it no hard task to impose upon their weak and corrupt countrey-men , whatsoever opinions they had in charge to infuse into them : so that we may rather wonder to find that all those abuses for which we complain of the church of rome are not among them , than that some have got footing there . 6. but after all this , the main things upon which we have separated from the church of rome , are not to be found among those churches : such as the adoring the consecrated elements , the denying the wine to the people , the saying masses for redeeming souls out of purgatory , the having images for the trinity , the immediate invocation of saints for the pardon of sin , and those blessings which we receive only from god : besides an infinite variety of other things . not to mention their denying the popes authority . and to turn this argument on them , those parts of their worship , in which they differ so much from the eastern churches , do afford us very good arguments to evince that they are innovations , brought in since these ages , in which those churches held communion with the roman church : and do prove that at the time of their separation they were not introduced in the western church : for when we find such a keenness of dispute concerning one of the most indifferent things in the world , as whether the sacrament should be of leavened or unleavened bread ; can we think that if the latines had then worshipped the sacrament , they had not much rather have objected to the greeks their irreverence upon so high an occasion , than have insisted on the matter of unleavened bread ? as for the conclusion , we do acknowledge it is such as becomes an assembly of bishops . but whether it becomes men of their characters , of their birth and of their qualities , to pretend to such gentleness and meekness , when all the world sees such notorious proofs given to the contrary , i shall not determine ; but will leave it to their own second thoughts to consider better of it . we find both the king and the clergy of france , expressing great tenderness towards the persons of those they call hereticks , togetherwith their resolutions of gaining them only by the methods of persuasion and charity , and yet the contrary is practis●d in so many parts of france , that considering the exact obedience that the inferiour officers pay to the orders that are sent them from the court , we must conclude these orders are procured from the king , without his being rightly informed concerning them : and since we must either doubt of the sincerity of the kings declarations or of the assemblies , we hope they will not take it ill , if we pay that reverence to a crowned head , and to so illustrious a monarch , as to prefer him in the competition between his credit and theirs ; and they must forgive us if we stand in some doubt of the sincerity of this declaration , till we are convinced of it by more infallible proofs than words or general protestations . the conclusion . thus i have made such remarks on these methods as seem both just and solid : i have advanced no assertion either of fact or right concerning which i am not well assured , and which i cannot justifie by a much larger series of proofs than i thought fit to bring into a discourse , which i intended should be as short as was possible . but if that be necessary , and i am called on to do it , i shall not decline it . i have with great care avoided the saying any thing meerly for contentions sake , or to make up a muster of many particulars ; for i look on that way in which many write for a cause , as some advocates plead for their clients , by alledging every thing that may make a shew , or biass an unwary hearer , as very unbecoming the profession of a divine , and the cause of truth which we ought to assert : and there is scarce any thing that shews a man is persuaded of the truth he maintains , more evidently than a sincere way of defending it : for great subtilties and deep fetches do naturally incline a reader to suspect that the writer was conscious to himself of the weakness of his cause , and was therefore resolved to supply those defects by the quickness and nimbleness of his parts . but having now said what i think sufficient in the way of rem●rks upon the letter , and the methods published by the late assembly general of the clergy of france : i now go on to some methods which seem strong and well grounded for convincing those in communion with the church of rome , that they ought to suspect the ground they stand on . in which i shall observe this method : first , i shall offer such grounds of just suspicion and jealousie , as may dispose every considering man to fear and apprehend that their church is on a wrong bottom ; from which i shall draw no other inferences , but that they are reasonable grounds to take a man a little off from the engagement of his former education and principles , and may dispose him to examine matters in dispute among us with more application and less partiality : and then i shall shew upon more demonstrative grounds how false the foundations are , on which the church of rome is established , both which i shall examine only in a general view , and in bulk , without descending by retail unto the p●rticulars in controversie between us . 1. and first , it is a just ground to suspect any church or party of men , that pretend to have every thing pass upon their word or authority ; and that endeavour to keep those who adhere to them in all the ignorance possible ; that divert them from making enquiries into religion , and do with great earnestness infuse in them an implicite belief of whatsoever they sh●ll propose or dictate to them . the world has found by experience that there is nothing in which fraud and artifices have been more employed than in matters of religion : and that priests have been often guilty of the basest impostures . and therefore it is a shrewd indication that any sort of them that make this the first and grand principle which they infuse into their followers , that they ought to believe every thing that the majority of themselves decree , and do therefore recommend ignorance and implicite obedience to their people , and keep the scriptures out of their hands all they can , and wrap up their worship in a language not understood by the vulgar , are not to be too easily believed : but that they may be justly suspected of having no sincere designs , since truth is of the nature of light : and religion was sent into the world to enlighten our minds , and to raise our understandings . 2. it is a just ground of jealousie of any church , if she holds many opinions which have a mighty tenden●y to raise the empire and dominion of the clergy to a vast height . a reverence to them for their works sake is due by the light of nature : but if priests advance this further to such a pitch that every one of them is believed qualified by his character to work the greatest miracle that ever was : the change of the elements of bread and wine into the body and blood of christ , besides all the other consecrations , by which divine vertues are brought down on such things as they bless : if it is also believed necessary to enumerate all secret sins to them ; and if their absolution is thought to have any other vertue in it , than a giving the peace of the church , with a declaration of the terms upon which god pardons sinners : if the vertue of the sacraments , upon which so much depends , according to their principles , is so entirely in the priests power , that he can defeat it when he pleases with a cross intention ; so that all mens hopes of another state shall depend on the priests good disposition to them , by which every man must know how necessary it is to purchase their favour at any rate : if likewise they pretend to an immunity from the secular judge ; and do all enter into oaths which center in him whom they acknowledge their common head , whose authority they have advanced above all the powers on earth , so that he can depose princes and give away his dominions to others : it must be confessed that all these have such characters of interest and ambition on them , and are so little like the true spirit of christianity , or indeed the common principles of nat●ral reason and religion , that a man is very partial who does not think it reasonable to suspect such proceedings , and a church that holds such doctrines . 3. it is likewise reasonable to suspect any church that holds many opinions that tend much to a vast encrease of their wealth , and to bring the greatest treasures of the world into their hands . the power of redeeming souls out of purgatory has brought more wealth into the church of rome , than the discovery of the indies has done to the crown of spain . such also was the power of pardoning , and of exchanging penances for money , by which the world knew the price of sins , and the rates at which they were to be compounded for . the popes power of granting indulgences , the vertue of pilgrimages , the communication of the merits of orders to such as put on their habits ; and in a word , the whole authority that the c●●r● of rome has assumed in these latter ages , that tend so much to the encrease of their revenue , are all such evident indications of particular ends and private designs , that he must be very much wedded to his first impressions , that does not upon this suspect that matters have not been so fairly carried among them , that nothing ought to be doubted which is defined by them . 4. it is a very just cause of suspecting every thing that is managed by a company of priests , if they have for several ages carried on their designs by the foulest methods of forgery and imposture ; of which they themselves are now both convinced and ashamed . when the popes authority was built on a pretended collection of the letters , which the popes of the first ages after christ were said to have writ ; and their assumed jurisdiction was justified by those precedents which are now by themselves acknowledged to be forgeries . when the popes temporal dominion was grounded on the donations of constantine , of charles the great , and his son lewis the good , which appear now to be notorious forgeries : when an infinite number of saints , of miracles , visions , and other wonderful things were not only read and preached to the people , but likewise were put into the collects and hymns used on their festivals , which wrought much on the simplicity and superstition of the vulgar ; many of which are now proved to be such gross impostures , that they are forced to dash them out of their offices , and others against which there lyes not such positive proof , yet depend on the credit only of some legend , writ by some monks . when many books past over the world as the writings of the most ancient fathers which were but lately writ , and many of their genuine writings were grossly vitiated . when all those things are become so evident , that the most learned writers amongst themselves , particularly in the gallican church , have not only yielded to the proofs brought by protestant writers in many of these particulars , but have with a very commendable zeal and sincerity , made discoveries themselves in several particulars , into which the others had not such advantages to penetrate . there is upon all these grounds , good cause given to mistrust them in other things , and it is very reasonable to examine the assertions of that church with the severest rigour , since an imposture once discovered , ought to bring a suspicion on all concerned in it , even as to all other things . 5. there is likewise great reason to suspect all that are extream fierce and violent ; that cannot endure the least contradiction , but endeavour the ruine of all that oppose them . truth makes men both confident of its force , and merciful towards such as do not yet receive it : whereas errour is jealous and cruel . if then a church has decreed that all hereticks , that is , such as do not submit to all her decisions are to be extirpated ; if she has bound all her bishops by oath at their ordinations to persecute them to the utmost of their power . if princes that do not extirpate them , are first to be excommunicated by their bishops , and after a years contumacy , are to be deposed by the popes , and their kingdomes to be given away . if all hereticks upon obstinacy or relapse are to be burnt ; and if they endeavour in all places as much as they can , to erect courts of inquisition with an absolute authority , in which church-men , forgetting their character , have vied in inventions of torture and cruelty with the bloodiest tyrants that have ever been : then it must be confessed , that all these set together present the church that authorizes and practises them with so dreadful an aspect , so contrary to those bowels and tendernesses that are in the nature of man : not to mention the merciful idea's of god , and the wonderful meekness of the author of our holy religion ; that we must conclude that under what form soever of religion such things are set on foot in the world , such a doctrine is so far from improving and exalting the nature of man , that really it makes him worse than he would otherwise be , if he were left to the softness of his own nature : and certainly it were better there were no revealed religion in the world , than that mankind should become worse , more cruel , and more barbarous by its means , than it would be if it were governed by nature or a little philosophy . upon all these grounds laid together , it is no unreasonable thing to conclude , that a church liable to such imputations ought justly to be suspected , and that every one in it ought to examine well on what grounds he continues in the communion of a society of men , against which such strong prejudices lie so fairly , without the least straining or aggravating matters too much . i proceed now to the second part of my undertaking , which is to shew , that the grounds upon which that church builds , are certainly weak if not false . and 1. they boast much of a constant succession , as the only infallible mark to judge of a church , and as that without which we can never be certain of the faith. but if this is true , then into what desperate scruples must all men fall ? for the resolution of their faith turns to that which can never be so much as made probable , much less certain . the efficacy of the sacraments depending on the intention of the priest , none can know who are truly baptized or ordained , and who are not : and it is not to be much doubted but that many profane priests may have , in a sort of wanton malice , put their intention on purpose cross to the sacrament : for the impiety of an atheistical church-man is the most extravagant thing in the world. beside this , what evidence can they give of the canonical ordination of all the bishops of rome ? the first links of that chain are so entangled , that it is no small difficulty to find out who first succeeded the apostles : and it is not certainly known who suceeeded them afterwards ; for some few catalogues gathered up perhaps from report by historians , is not so much as of the nature of a violent presumption . if we consider succession only as a matter of order , in which we go on without scrupulosity , i confess there is enough to satisfie a reasonable man : but if we think it indispensable both for the conveyance of the faith , and the vertue of the sacraments , then it is impossible to have any certainty of faith ; all must be sounded on conjecture or probability at most . it is but of late that formal instruments were made of ordinations , or that those were carefully preserved and transmitted . in a word , difficulties can be rationally enough proposed concerning succession , that must needs drive one that sets up his faith on it to endless scruples , of which it is impossible he should be ever satisfied . there is one thing of great consequence in this matter , that deserves to be well considered : under the mosaical law god limited the succession to the high priesthood , so that the first-born was to succeed ; and the great annual expiation for the whole people was to be performed by him . yet when in our saviours time this was so interrupted , that the high priesthood was become annual , and wassold for money , god would not suffer the people to perish for want of such expiation ; but the sacrifice was still accepted , though offered up by a mercenary intruder : and caiaphas in the year of his high priesthood prophesied : so that how great soever the sin of the high priest was , the people were still safe in him that was actually in that office . and if this was observed in a dispensation that was chiefly made up of positive precepts and carnal ordinances , it is much more reasonable to expect it in a religion that is more free from such observances , and is more spiritual and internal . 2. another ground on which those of the roman church build is this , that a true church must hold the truth in all things : which is so sophistical a thing , that it might have been expected wise and ingenious men should have been long ago ashamed of it . it is certain the iewish church was the true church of god in our saviours time , for their sacrifices had then an expiatory vertue in them : so that they had the certain means of salvation among them ; which is the formal notion of a true church : and yet in so great a point as what their messias and his kingdome were to be , we find they were in a very fatal errour . the opinion of his being to be a temporal prince had been handed down among them so by oral tradition , that it had run through them all , from the priests down to the fisher-men : for we find the apostles so possessed with it , that at the very time of christs ascension , they were still dreaming of it : and yet this was a gross errour , and proved of most mischievous consequence to them : of this they were so persuaded , that the supream judicature or representative of their church , the sanhedrim , that had much more to shew for its authority , than a general council can shew in the new testament , erred in this fundamental point , and condemned christ as a blasphemer , and declared him guilty of death . so that while they continued to be the true church of god , yet they erred in the point which was of all others the most important ; upon which it is evident , that it is no good inference to conclude , that because a church is a true church , therefore it cannot be in an errour . 3. another pretence in that church , on which they build much , and which makes great impression on many weak minds , is the churches infallibility in deciding controversies , by which all disputes can be soon ended , and they conclude that christ had dealt ill with his church , if he had not provided such a method for the end of all disputes . but it is certain they have lost this infallibility if they ever had it , unless it be acknowledged that it is lodged in the pope ▪ against which the gallican clergy has so lately declared : and yet it can be no where else , if it is not in him ; for as they have had no general council for about one hundred and twenty years , so they cannot have one but by the popes summons ; and if the pope is averse , they cannot find this infallibility : so at best it is but a dormant priviledge , which popes can suspend at pleasure . in the intervals of councils where is it ? must one go over europe , and poll all the bishops and divines to find their opinions ? so in a word , after all the noise about infallibility , they can only pretend to have it at the popes mercy : and indeed he that can believe a pope , chosen as he generally is , by intrigues and court factions , to be the infallible judge of controversies ; or that a council managed by all the artifices of crafty men , ( as that at trent appears to have been , even by cardinal pallavicini's history ) was infallibly directed by the holy ghost , is well prepared to believe the only thing in the world that is more incredible , which is transubstantiation . there was as good reason for lodging an infallible authority among the iews as among christians ; for their religion consisting of so many external precepts concerning which disputes might rise , it seemed more necessary that such an authority should have been established among them , than under a dispensation infinitely more plain and simple . and the supream authority was lodged with the sanhedrim in much higher expressions under the old testament than can be pretended under the new , as will appear to any that will read the fore cited place in deuteronomy . there was also a divine inspiration lodged in the pectoral , by which the high priest had immediate answers from the cloud of glory ; and when that ceased under the second temple , yet , as their writers tell us , that was supplyed by a degree of prophecy ; which is also confirmed by what s. iohn says concerning caiaphas's prophecying ; and yet after all this , th●t in●allibility was not so obstinately lodged with them , that a company of lewd and wicke● prie●ts could not mis-lea● the people , a● they did in the doctrine concerning the messias . from all which it may be well inferred , that how large soever the meaning of those disputed passages that relate to the authority of the church may be supposed to be , yet a tacite condition must be still implyed in them , that while church-men continue pure and sincere , and seek the truth in the methods prescribed by the gospel , they shall not err in any point of salvation . and it is not reasonable to expect that our saviour should have left a more effectual provision against errour than he has done against sin ; since the latter is certainly more pernicious and destructive of those ends for which he came into the world ▪ so that as he has only left sufficient means for those who use them well to keep themselves from sin , in such a manner that they shall not perish in it ; so has he likewise provided a sufficient security against errour , when such means of instruction are offered that every one who applies himse●f to the due use of them , shall not err damnably . 4. another foundation on which they build is oral tradition , which ●hey reckon was handed down in every age since the apostles days . this some explain so as to make it only the conveyance of the exposition of the scriptures , though others stretch it further , as if it might carry down truths not mentioned in scripture : and for finding this out two methods are given : the one is presumptive , when from the doctrine of the church in any one age , it is presumed from thence , that those of that age had it from the former , and the former from those who went before them , till we run it up to the apostles days . the other method is of particular proof , when the ●onveyance in every age appears from the chief writers in it . i shall not here run out to shew upon either of these hypotheses , the unfitness of this way of conveying doctrines , nor the easie door it opens to fraud and imposture ; but shall only shew that they cannot prove they have a competent evidence of oral tradition among them . and first , it is certain that we have not handed down to us a general exposition of the scriptures , and that almost all the ancient expositors run after allegories , according to the way of the greek philosophers ▪ for some whole ages we have not above two or three writers , and those lived very remote ; and what they say , chiefly in the passages that are made use of in the later disputes , fall in oft on the by , and seem rather to have dropt from them , than to have been intended by them ; so that this cannot be thought decisive . and when it is likewise confessed , that in their disputes with the hereticks of their days , they have not argued so critically from those places of scripture , which they considered more narrowly ▪ it will not be reasonable to conclude too positively upon those things that rather fell in their way occasionally , than were the designed subjects of their enquiries . so that it is not possible to prove an oral tradition by the instances of particular writers , in all the ages and corne●s of the church : for almost an age and a half we have not one copious latine writer but tertullian and cyprian , that both lived in carthage : and it is not very clear of what persuasion the former was when he wrote the greatest part of his treatises : that he was a heretick when he wrote some of them is past dispute : now can one think ●hat if god had intended that the faith should have passed down by such a conveyance , there would have been such uncertain prints left us by which we might trace it out ? as for the other method of presumption or prescription , it is certainly a false one ; for if in any one particular it can be made appear that the doctrine of the latin church has been in these latter ages contradictory to that of the primitive times , then this of prescription is never to be any more alledged ; and of this i shall give two instances that seem demonstrative . the first is about the worshipping departed saints or martyrs , which has been the practice of the l●tin church for several ages : and yet in the second century we have the greatest evidence possible that it was not the doctrine of that age ; and that not in any occasional word let fall by some single writer , but in a letter writ by the church of smyrna , concerning the martyrdom of their late biship s. polycarp : in which there appears that warm affection for his person , and honour for his memory , that we cannot think they would have been wanting in any sort of respect that wa● due to the ashes of so great a saint . and what they say to this purpose is deliberately brought out ; for it being suggested by the iew that had set on the heathens against that martyr , that it was necessary to destroy his body , lest the christians should worship him ▪ they reject that imputation in these words : they being ignorant , say they , that we can never forsake christ who died for the salvation of the world , nor worship any other , for we adore him as the son of god. but for the martyrs , we do worthily love them , as the disciples and followers of our lord , for their unconq●ered love to their king and master , and therefore d●s●re to be their partne●s and disciples . to this i shall add another instance that is no les● evident ▪ which is concerning the presence of christ in the sacrament . the tradition of the church can be best gathered from the liturgies , which are the publickest , the most united and most solemn way in which she expresses her self . in s. ambros●'s time , or whosoever else was the author of the book of the sacraments that goes under his name , we find that the prayer of consecrations , as it is cited by him , differs in a very essential point from that which is now in the canon of the mass : in the former they called the sacrifice that they offered up in it , the figure of the body and blood of christ ; but since that time they have changed that phrase , and instead of it they pray , that it may be to us the body and blood of christ. we cannot tell in what age this change was made , but we may certainly conclude that the latin church in s. ambrose's time , had a very different opinion concerning the presence of christ , from that which is now received among them ; and that then she only believed a figurative presence . and thus it is certain that the presumptive method for finding out oral tradition is a false one , and that the particular proof of tradition by enquiring into the doctrine of every age is impossible to be made . 5. i shall enlarge a little further upon one particular instance , which is concerning one of those propositions lately condemned by the assembly g●neral : in which i intend to shew that they have departed from the tradition of the church , much more evidently than they can pretend that we have done : and this is concerning the popes power o● deposing kings , which they who live under so mighty a monarch have very prudently renounced : but whether they have not more plainly contradicted the tradition of the church than the reformers did , shall appear by the sequel of this discourse . in order to which i shall lay down two grounds that seem undeniable in their own principles ; the one is , that the tradition of any age or ages of the church , when it is universal and undisputed , is of the same authority with the tradition of any other age whatsoever : for the promises made to the church last continually , and have the same force at all times : and therefore a tradition for these last six hundred years is of as strong an authority as was that of the first six ages . the second is , that a tradition concerning the measures of mens obedience and actions , is of the same authority with a tradition concerning the measures of their belief . the one sort are practical , and the other are speculative points ; and as more are concerned in a practical truth than in a speculative point , so it has greater effects and more influence on the world ; therefore it is as necessary that these be certainly handed down as the other : and by consequence a tradition concerning any rule of life is as much to be received as that concerning any point of belief ; for the creed and the ten commandments being the two ingredients of the positive part of our baptismal vow ; it is as necessary that we be certainly directed in the one as in the other ; and if there were any preference to be admitted here , certainly it must be for that which is more practical , and of greater extent . upon these two grounds i subsume , that all the characters of oral tradition , by which they can pretend to find it out in any one particular , agree to this doctrine of the popes power of deposing princes that are either hereticks , or favourers of them . the way sof searching for tradition are these four : first what the writers and doctors of the church have delivered down from one age to another . the second is what the popes have taught and pronounced ex cathedrâ , which to a great part of that communion is decisive , their authority being held infallible ; and to the rest it is at least a great indication of the tradition of such an age. the third is , what such councils as are esteemed and received as oecumenical councils have decreed as general rules . the fourth is , the late famous method of prescription , when from the received doctrine of any one age we run a back-scent up to the apostles , upon this supposition that the doctrine of the church , chiefly in a visible and sensible thing , could not be changed . these are all the ways imaginable to find out the tradition of past ages ; and they do all agree to this doctrine . all the writers for five or six ages , both commentators on scripture , the school-men , the casuists and canonists agreed in it ; so that cardinal perron had reason to challenge those of the contrary persuasion to shew any one writer before calvin's time , that had been of another mind . we do not cite this as a proof , because cardinal perron said so , but because the thing in it self cannot be disproved ; and in the contests that fell in between the popes and those princes against whom they thundred , no civilian nor canonist ever denied the popes power of deposing in the case of heresie . it is true , when the popes pretended to a temporal dominion , and that all princes were their vassals , some were found to write against that ; other princes contended about the particulars laid to their charge , and denied that they were either hereticks or favourers of hereticks . but none ever disputed this position in general , that in a manifest case of heresie the pope might not depose princes ; and it is too well known what both the sorbonne determined in the case of henry the third , and likewise how the body of the clergy adhered to cardinal perron in the opposition he made to the condemnation of that opinion . the next mark of tradition is the popes pronouncing an opinion ex cathedrâ , that is , in a solemn judiciary way , founding it on scripture and tradition . if popes had only brutally made war upon some princes , and violently thrust them out of their dominions , this indeed were no mark by which we could judge of a tradition : but when we find gregory the seventh , and many popes since his time , found this authority on passages of scripture , as that of the keys being given to s. peter , jeremiah the prophet's being set over kingdomes to root out , to pluck up and destroy , and that all power in heaven and earth was given to chr●st ; and his bidding his disciples to buy a sword , we must look on this as the declaring the tradition of the church . so that it must eit●er be confessed that they are not faithful conveyers of it , or that this is truly the tradition of the church . and this has been done so often these last six hundred years , that it were a needless imposing on the readers patience to go about the proving it . the third indication of tradition is the declaration made by synods , but chiefly by general councils . i need not here mention the many roman synods that have concurred with the popes in the depositions which they thundered out against kings or emperours , since we have greater authorities confirming it . the third council of lateran declared that all princes that favoured heresie fell from their dominions , and they granted a plenary indulgence to all that fought against them . the fourth council of the lateran vested the pope with the power of giving away their dominions , if they continued for a year obstinate in that their merciful disposition of not extirpating hereticks . the first council of lions concurred with the pope in the deposition of the emperour frederick the second , which is grounded in the preamble on the power of binding and loosing given to s. peter . after these came the council of constance , and they reckoning themselves superiour to the pope , lookt on this as a power inherent in the church , and so assumed it to themselves ; and therefore put this sanction in many of their decrees , particularly in that for maintaining the rights of the church , and in the passports they granted , which had been often added in the bulls that confirmed the foundations of monasteries , that if any , whether he were emperour , king , or of what dignity soever he might be , opposed their order , he should thereby forfeit his dignity . the council of sienna confirmed all decrees against hereticks , and the favourers of them , that had been made in any former councils , and by consequence those of the third and fourth councils in the lateran . the council of basil put that threatening clause of forfeiture , used by those of constance , in their decree for a general council : and at trent it was declared , that if any prince did suffer a duel to be fought in his dominions , he was thereupon to forfeit that place in which it was fought . now by the same authority that they could declare a forfeiture of any one place , they could dec●are a for●eiture of a princes whole dominion ; for both those sentences flow from the same superiour jurisdiction : and thus we see seven of those councils which they esteem general , have either decreed , confirmed , or assumed this right of deposing kings , for heresie , or indeed for breaking their orders and writs . 4. the fourth mark o● tradition is ●hat which has been of late so famous by mr. arnauld's endeavours to prove from thence that the belief of the corporal presence in the sacrament is a doctrine derived down from the apos●les days , which is this : if any one age has universally received an opinion as an article of faith , it must be concluded that that age had it from the former , and that from the preceding till we arrive at the apostles days : and this he thinks must hold the stronger , if the point so received w●s a thing obvious to all men , in which every one was concerned , and to which the nature of man was inclined to make a powerful opposition . i shall not examine how true this is in general , nor how applicable in fact it is to the doctrine of the corporal presence ; but shall only say that allowing all these marks to be the sure indications of apostolical tradition , the doctrine of deposing princes for favouring heresie , has them all much more indisputably than the other has . take any one age from the eleventh century to the sixteenth , and it will appear that not only the popes , the bishops , and all the ecclesiastical order received it , but that all the laity likewise embraced it : though this was a matter obvious to sense , in which many were much concerned . it might have been hoped that princes upon their own account for fear of an ill precedent , would have protected the ●eposed prince : but on the contrary , they either entred into the croisades themselves , or at least gave way to them : vast armies were gathered together to execute those sentences , and the injured princes had no way to keep their people firm to them , but by assuring them they were not guilty of the matters objected to them , which shewed that had their people believed them guilty , they had forsaken them : and yet as it was , the terrour of a croisade was such , and the popes authority to depose princes was so firmly believed , that they were for the most part forced to save themselves by an absolute submission to the popes pleasure , and to what conditions or penances a haughty pope would impose on them . so certain it is that this doctrine was universally received in those ages . and thus it appears that all the characters by which it can be pretended that an apostolic●l tradition can be known , agree to this doctrine in so full and uncontestable a manner , that they cannot bring such evidence for the points in dispute between them and us . so that the assembly general by condemning this doctrine , have departed from the tradition of their own church more apparently than it can be pretended that either luther and calvin did in any of those doctrines which they rejected ; and therefore they ought not any more to complain of us for throwing off such things as they found on tradition , when they have set us such an example . from which i shall only infer this , that they themselves must know how weak a foundation oral tradition is for divine faith to build upon , and that it must be established upon surer grounds . finis . erratvm . page 85. line 21. for first read second . books printed for , and sold by richard chiswell . folio . speed's maps and geography of great britain and ireland , and of foreign parts . dr. cave's lives of the primitive fathers , in 2. vol. dr. cary's chronological account of ancient time. wanley's wonders of the little world , or hist. of man. sir tho. herbert's travels into persia , &c. holyoak's large dictionary , latine and english. sir rich. baker's chronicle of england . wilson's compleat christian dictionary . b. wilkin's real character , or philosophical language . pharmacopoeia regalis collegii medicorum londinensis . judge iones's reports in common law. cave tabulae ecclesiasticorum scriptorum . hobbs's leviathan . lord bacon's advancement of learning . sir will. dugdale's baronage of england in two vol. hooker's ecclesiastical polity . winch's book of entries . isaac ambrose's works . guillim's display of heraldry with large additions . dr. burnet's history of the reformation of the church of england , in 2. vol. — account of the confessions and prayers of the murtherers of esquire thynn . burlace's history of the irish rebellion . herodoti historia gr. lat. cum variis lect. rushworth's historical collections the 2 d. part in 2. vol. — large account of the tryal of the earl of strafford , with all the circumstances relating thereunto . bishop sanderson's sermons , with his life . fowlis's history of romish conspir . treas . & usurpat . dalton's office of sheriffs with additions . — office of a justice of peace with additions . keeble's collection of statutes . lord cook 's reports in english. sir walter raleigh's history of the world. edmunds on caesars commentaries . sir iohn davis's reports . judge yelverton's reports . the laws of this realm concerning jesuites , seminary priests , recusants , the oaths of supremacy and allegiance explained by divers judgments , and resolutions of the iudges ; with other observations thereupon , by will. cawley esq . william's impartial consideration of the speeches of the five jesuits executed for treason . 1680. iosephus's antiquities and wars of the jews with fig. qvarto . dr . littleton's dictionary , latine and english. bishop nicholson on the church catechism . the compleat clerk : precedents of all sorts . history of the late wars of new-england . dr. outram de sacrificiis . bishop taylor 's disswasive from popery . spanhemii dubia evangelica , 2 vol. dr. gibbs's sermons . parkeri disputationes de deo. history of the future state of europe . dr. fowler 's defence of the design of christianity against iohn bunnyan . dr. sherlock's visitation-sermon at warrington . dr. west's assize sermon at dorchester 1671. lord hollis's relation of the unjust accusation of certain french gentlemen charged with arobbery 1671. the magistrates authority asserted , in a sermon , by iames paston . cole's latine and english dictionary . mr. iames brome's two fast-sermons . dr. iane's fast-sermon before the commons . 1679. mr. iohn iames's visitation sermon april . 9. 1671. mr. iohn cave's fast-sermon on 30. of ian. 1679. — assize sermon at leicester iuly 31. 1679. dr. parker's demonstration of the divine authority of the law of nature and the christian religion . mr. william's sermon before the lord mayor 1679. — history of the powder treason with a vindication of the proceedings relating thereunto , from the exceptions made against it by the catholick apologist and others ; and a parallel betwixt that and the present popish plot. speculum baxterianum , or baxter against baxter . mr. hook's new philosophical collections . dr. burnet's relation of the massacre of the protestants in france . — conversion and persecutions of eve cohan a jewess of quality lately baptized christian. — letter written upon discov . of the late popishplot . — impiety of popery being a second letter written on the same occasion . — sermon before the lord mayor upon the fast for the fire , 1680. — fast serm. before the house of com. dec. 22.80 . — sermon on the 30. of ianuary 1681. — sermon at the election of the l. mayor . 1681. — sermon at the funeral of mr. houblon . 1682. — answer to the animadversions on his history of the rights of princes , 1682. — decree made at rome 1679. condemning some opinions of the jesuites and other casuists . published by dr. burnet , with a preface . — a letter giving a relation of the present state of the difference between the french k. and the court of rome . bibliotheca norfolciana , sive catalogus libr. manuscript . & ●mpress . in omni arte & lingua , quos hen. dux norfolciae regiae societati londinensi pro scientia naturali promovenda donavit . octavo . elborow's rationale upon the english service . bishop wilkin's natural religion . hardcastle's christian geography and arithmetick . dr. ashton's apology for the honours and revenues of the clergy . lord hollis's vindication of the judicature of the house of peers in the case of skinner . — jurisdiction of the h. of peers in case of appeals . — jurisdiction of the h. of peers in case of impositions . — letters about the bishops votes in capital cases . duporti versio psalmorum graeca . dr. grew's idea of philological history continued on roots . spaniards conspiracy against the state of venice . dr. brown's religio medici : with digbies observations . dr. salmon upon the london dispensatory . brinsley's posing of the accidence . several tracts of mr. hales of eaton . bishop sanderson's life . dr. tilletson's rule of faith. dr. simpson's chymical anatomy of the york-shire spaws ; with a discourse of the original of hot springs and other fountains . — his hydrological essays , with an account of the allum-works at whitby , and some observations about the jaundice . 1 s. 6. d. dr. cox's discourse of the interest of the patient , in reference to physick and physicians . organon salutis : or an instrument to cleanse the stomach . with divers new experiments of the vertue of tabaco and coffee : with a preface of sir hen. blunt. dr. cave's primitive christianity , in three parts . a discourse of the nature , ends , and difference of the two covenants , 1672. 2 s. ignatius fuller's sermons of peace and holiness . 1 s. 6 d. a free conference touching the present state of england , at home and abroad , in order to the designs of france . 1 s. mystery of jesuitism , third and fourth parts . doctor sanway's unreasonableness of the romanists . record of urines . doctor ashton's cases of scandal and persecution . cole's latin and english dictionary . the tryals of the regicides in 1660. certain genuine remains of the lord bacon in arguments civil , moral , natural , &c. with a large account of all his works , by dr. tho. tennison . dr. puller's discourse of the moderation of the church of england . dr. saywel's original of all the plots in christendom . sir iohn munsons discourse of supream power and common right dr. henry bagshaw's discourses on select texts . mr. seller's remarks relating to the state of the church in the three first centuries . the country-mans physician ; for the use of such as live far from cities or market-towns . dr. burnet's account of the life and death of the earl of rochester . — vindic. of the ordinations of the church of engl. — history of the rights of princes in the disposing of ecclesiastical benefices and church-lands . — life of god in the soul of man. markam's perfect horseman . dr. sherlock's practical disc. of religious assemblies . — defence of dr. stillingfleet's unreasonableness of separation . — a vindication of the defence of dr. stillingfleet in answer to mr. baxter and mr. lob about catholick communion . the history of the house of estée , the family of the dutchess of york , octavo . sir rob. filmer's patriarcha , or natural power of kings . mr. iohn cave's gospel to the romans . dr. outram's 20. serm. preached on several occasions . dr. salmon's new london dispensatory . lawrence's interest of ireland in its trade & wealth stated . dvodecimo . hodder's arithmetick . grotius de veritate religionis christianae . bishop hacket's christian consolations . the mothers blessing . a help to discourse . new-englands psalms . an apology for a treatise of human reason , written by m. clifford esq . the queen-like closet , both parts . vicesimo qvarto . valentine's devotions . guide to heaven . pharmacopoeia collegii londinensis reformata . books lately printed for richard chiswell . an historical relation of the island of ceylon in the east-indies : together with an account of the detaining in captivity the author , and divers other english-men now living there , and of the author 's miraculous escape : illustrated with fifteen copper figures , and an exact map of the island . by capt. robert knox , a captive there near 20 years , fol. mr. camfield's two discourses of episcopal confirmation , octavo . bishop wilkin's fifteen sermons never before extant . mr. iohn cave's two sermons of the duty and benefit of submission to the will of god in afflictions , quar. dr. crawford's serious expostulation with the whiggs in scotland , quarto . a letter giving a relation of the present state of the difference between the french king and the court of rome ; to which is added , the popes brief to the assembly of the clergy , and their protestation . published by dr. burnet . alphonsus borellus de motu animalium , in 2 vol. quarto . dr. salmon's doron modicum , or supplement to his new london dispensatory , octavo . sir iames turner's pallas armata , or military essayes of the ancient , grecian , roman and modern art of war , fol. mr. tanner's primordia : or the rise and growth of the first church of god described , octavo . a letter writ by the last assembly general of the clergy of france to the protestants , inviting them to return to their communion ; together with the methods proposed by them for their conviction . translated into english and examined by dr. gilb. burnet , octavo . dr. cave's dissertation concerning the government of the ancient church by bishops , metropolitans , and patriarchs : more particularly concerning the ancient power and jurisdiction of the bishops of rome , and the encroachments of that upon other sees , especially constantinople , octavo . — his history of the lives , acts , death , and writings of the most eminent fathers of the church that flourished in the fourth century : ( being a second volumn ) wherein amongst other things is an account of arianism , and all other sects of that age. with an introduction containing an historical account of the state of paganism under the first christian emperours , folio . books in the press . doctor iohn lightfoot's works in english , fol. mr. selden's ianus anglorum englished , with notes : to which is added his epinomis , concerning the ancient government and laws of this kingdom never before extant . also two other treatises written by the same author : one of the original of ecclesiastical jurisdiction of testaments ; the other of the disposition or administration of intestates goods ; now the first time published , fol. mezeray's history of france , rendred into engl. fol. gul. ten-rhyne med. doct. dissertat . de arthritide , mantyssa schematica , & de acupunctura . item orationes tres de chemiae ac botaniae antiquitate & dignitate . de physiognomia & de monstris . cum figuris & authoris notis illustratae , octavo . d. spenceri dissertationes de ratione rituum iudaicorum , &c. fol. notes, typically marginal, from the original text notes for div a48243-e2970 * ad const. permittat lenitas tua populis ut quos voluerint , quos pu●averint , quos elegerint , audiant docentes , & divina mysteriorum solennia concelebrent & pro inco●umita●e & beatitudine tua offeran● preces . non quisquam perversus aut invidus maligna loquatur . nulla quide● suspicio eri● non modo sedi●ionis , sed nec asperae murmurationis . — deus cognitionem sui docuit potius quam exegit , & operationum coelestium admiratione praecep●is suis concilians au●hori●a●em , coactam confitendi se aspernatus est , voluntatem . si ad fidem veram istiusmodi vis adhiberetur , episcopalis doctrina obviam pergere● , dicer●●que , deus universitatis est , obsequio non eg●t necessario , non requirit coactam confessionem . non fallendus est sed promerendus ; nostr● potius non sua causa venerandus est . non possum nisi volentem recipere , nisi orantem audire , nisi profitentem signare . — at vero quid istud quod sacerdotes timere deum vinculis coguntur , poenis jubentur ; sacerdotes carceribus continentur , plebs in custodiam catenati ordinis disponitur ? idem contra a●ian●s in prin●i●i● . sp●ciosum quid●m nomen est pacis , & pulchra est opinio unitatis ; sed quis ambigat eam solam ecclesiae atque eva●geliorum unicam pacem esse , quae christi est ? quam ad apostolos post passionis ●uae gloriam est locutus , quam ad mandati sui aeterni pignus abiturus commendavit . hanc nos , fratres dilectissimi , ut amissam quaerere & turbatam componere & repertam t●nere curavimus . sed hujus ipsius fieri nos v●l participes ●el authores n●c temporis nostri pecca●a meruerunt , nec imminentis antichris●i pr●● vii ▪ ministrique sunt passi : qui pace su● , id est impietatis suae uni●ate se j●ctant ▪ agen●es se non ut christi episcopos sed 〈◊〉 ●ntichristi sacerdotes . ac ne maledicis verborum in eos uti convitiis arguamur , cau●am perditionis publicae ne cuiquam ●gnorata sit , non tacemus ▪ antichristos plures etiam apostolo joanne praedicante cognovimus . quisquis enim christum qualis ab apostolis est praedicatus , negavit , antichristus es● . nominis antichristi proprietas est . christo esse contrarium . hoc nunc sub opinione falsae pietatis efficitur , ho● sub specie praedicationis evangelicae laboratur , ut dominus jesus christus dum praedicari creditur denegetur . ac●primum mis●reri licet rostrae aetatis laborem , & praesentium temporum stul●as opin●ones congemiscere , quibus patrocinari deo humana creduntur , & ad tuendam christi ecclesiam ambitione seculari laboratur . oro vos episcopi qui hoc vos esse creditis , quibusnam suffragiis ad praedicandum evangelium apostoli usi sunt ? quibus adjuti potestatibus christum praedicaverunt , gentesque fere omnes ex idolis ad deum transtulerunt ? anne aliquam sibi assumebant è palatio dignitatem , hymnum deo in carcere inter catenas & post flagella cantantes ? edictisque regiis paulus cum in theatro spectaculum ipse es●et christo ecclesiam congregabat ? nerone se credo aut vespasiano aut decio patrocinantibus t●ebatur , quorum in nos odiis confessio divinae predicationis eff●oruit ? illi manu atque opere se alentes , intra coenacula secretaque coeuntes , vicos & castella gentesque fere omnes terra ac mari contra senatus consulta & regum edicta peragrantes . claves credo regni coelorum non habebant ? aut non manifesta tum dei virtus contra odia humana porrexit , cum tanto magis chris●us praedicaretur , quanto magis praedicari inhiberetur ? at nunc , proh dolor ! divinam fidem suffragia terrena commendant , inopsque virtutis suae christus , dum ambitio nomini suo conciliatur , arguitur . terret exiliis & carceribus ecclesia , credique sibi cogit , quae exiliis & carceribus est credita : pendet à dignatione communicantium , quae persequentium est consecrata terrori . fugat sacerdotes quae fugatis est sacerdotibus propagata : diligi se gloriatur à mundo , quae christi esse non potuit nisi eam mundus odisset . haec de comparatione traditae nobis ollm ecclesiae , nunc quam deperditae , res ipsa quae in oculis omnium est atque ore , clamavit . sulp. sev. l. 2. sacr. hist. & dial. 2. de vita martini . illi in vos saeviant qui nesciunt quo cum labore verum inveniatur , & quam difficile caveantur errores . illi i● vos saeviant qui nesciunt quam rarum & arduum si● carnalia phan●asmata piae mentis fere●itate superare . illi in vos saeviant qui nesciunt cum quanta difficultate sa●ietur oculus interioris hominis ut possit intueri solem suum . illi in v●s saeviant-qui nesciunt quibus suspiriis & gemitibus fiat ut ex quantulacunque parte possit intelligi deus . postremo , illi in v●s saeviant qui nullo tali errore decepti sunt , quali vos deceptos vident . contra epist. fund . cap. 1 , & 2. ep. 48. & ep . ●0 . lib. 3. cont . ●etil . c. 47. & 50. ep. 60 , 127 , 158 , 160. lib. cont . don lib. 1. cont . parm. cap. 7 contra haeres . lib. 3. cap. 1 , 2 , 3 , 4 , & 5. ●ib . 4. cap. 34. & lib. ● . cap. ● . notes for div a48243-e5090 cal. lib. de vera participatione co●poris . christi in coena . * ubi eis divinitus demonstratur si attendere veli●t , tam inique illos ab ecclesiae unitate praecisos , quam inique clamant maximianistas à se schisma fecisse . concil . carth. sub anast . can. 4. * ut senrentiis episcoporum qui scripturas ●acras ingenti g●oria tractaverunt , tua , juliane , machinamenta subvertam . lib. 2. contr . iul. c. 1. lib. de decret . conc. nic. a ath. epist. de senten . dion . alex. b lib. de syn. c epist. 41. conc. eph. act . 1. * sed nunc nec ego nicenum , nec tu debes ariminense tanquam praejudicaturus proferre concilium ; nec ego hujus authoritate , nec tu ●llius detineris . scripturarum authoritatibus non quorumque propriis sed utriusque communibus testibus , res cum re , causa cum causâ , ratio cum ratione concerter . lib. 3. co●t . max. cap. 14. a athan. de syn. arim. & sel●uc . hilary de synod . aueust . lib. 3. cont . maxim. cap. 3. & ep. 74 , & 78. b nazianz. orat . 37. c act. syn. eph. action 1. d act. 6. syn. const. in act. 2. syn. chalced. ego vero evangelio non crederem , nisi me ecclesiae catholicae moveret authoritas cont. epist. fund . cap. 5. * portae inseri non prae●aleb●nt adv●rsus eam . ma●th . 1.16 . * damnemus in commune vitiosam intelligentiam , non auferamus fidei securitatem . — sed homoousion potest male intelligi , constituatur qualiter possit bene intelligi . — potest inter nos optimus fidei status condi , ut nec ea quae bene sunt constituta vexentur , & quae male sunt intellecta resecentur . hil. lib. de syn. pag. 394 , & 396. of the paris edition . 165● . * contr. epist. fund . cap. 45 , paris ▪ edit . * portae inferi non praevalebunt adversus ●am . † ego vobiscum sum usque ad consummationem seculi . * art. 31. of their confessio● of fait● . * vis imus & colligimus ea ? non ; ne forte eradicantes zizania , eradicetis & triticum ; sinite utraque crescere usque ad messem . * lib. de unitate ecclesi●e , & psal. con . par . don. & epist. 162 & 171. non enim nobis displicent quia tolerant m●los , sed quia intolerabiliter mali sunt propter schisma , propter altare contra altare , propter separationem ab haereditate christi toto orbe diffus● , f●cut tanto an●e promissa est . a●g . ep. 162. diversirate poenarum , diversitas agnoscitur meritorum . ibid. * quare divisores vestimentorum domini esse vultis ? & tunicam illam charitatis desuper tex●am , quam nec persecutores ejus diviserunt , terere cum toto orbe non vultis ? — fingi●is vos ante tempus messis sugere permixta ziz●nia , quia vos es●is sola zizania : nam si frumenta essetis , permixta zizania tolerare●is , & à segete christi non vos divideretis . aug. e● . 171. * si autem tunc non erat ecclesia , quia sacrilegi heretici sine baptismo recipiebantur , & haec universali consu●tudine tenebatur , unde donatus apparuit ? † de qua terrâ germinavit ? de quo mari emersit ? de quo coelo cecidit ? lib. 5. de bapt. cap. 2. * ipsi considerent ubi sint qui neque unde propagati sint , possunt dicere . sed nos in ecclesiae communione securi sumu● , per cujus universitatem ●d nun● agitur , quod & ante agripinum , & inter agripinum & cyprianum , per ejus universitatem similiter agebatur . ibid. * et cujus universitatem neque agripinus deseruit , neque cyprianus , neque illi qui iis consenserunt , quamvis aliter quàm caeteri saperent , sed cum iis ipsis à quibus diversa senserunt , in eadem unitatis communione manserunt . ibid. † quapropter si temporib●s cypriani perdidit ecclesia malorum communionem , non habent isti suae communionis origin●m . si autem non perdidit , non hab●nt praecisionis suae aliquam desensionem . ibid. lib. 3. co●tra donatista● de bapti●mo . * interim cum felic●ssimus comminatus sit non communicaturos in morte secum qui nobis obtemperassent , id est , qui nobis communicârint , accipiat sententiam quam prior dixit , ut abstentum se ● nobis sciat quisquis se inspirationi & factioni ejus se adjunxerit . sciat se in ecclesia nobiscum non esse communicaturum , qui sponte maluit ab ecclesia separari . cypr. ep. 38. quod nunc hi ecclesiam scindentes , & contra pacem atque unitat●m christi rebelles , cathedram sibi constituere , & primatum assumere , & baptizandi atque off●rendi licentiam vindicare conantur . idem ●p . 76. * concil . chal. ●ct . 4. can. 83. si quis epis●opus à 〈◊〉 deposi●us , 〈◊〉 pr●s●●ter , 〈◊〉 diaconus , 〈◊〉 omnino qui est sub regu●● ▪ à proprio episcopo , ausus suerit amplius aliquid sacri ministerii ge●●re , sive episcopus juxta superiorum consuetudinem , sive presbyter , sive diaconus , postea non liceat ei , ne in altera quidem synodo , spem restitutionis nec satisfactionis locum habere : sed & omnes qui ●i communicent , ●jiciantur ex ecclesiâ , & maxime si postqaam cognoverint sententiam in praedictos latam , iis communicate ausi fuerint . can. 84. de iis qui seipsos separant , si quis presbyter aut diaconus contemp●o proprio episco ●o , se ab ecclesiâ segregaverit , aut seorsim congregationem habuerit , & altare constituerit , si commonenti episcopo non acqu●everit , nec consentire vel obedire voluerit , semel & iterum , ac t●r●ium vocanti , is omnino deponatur , nec ultra remedium consequi , ●ec proprium honorem recipere possit : quod si perseveraverit tumultuari & ecclesiam perturbare , per potestatem externam tanquam seditiosus . corrigatur . these two can●ns were read and reported in the fourth 〈◊〉 of the council of chalcedon , in the process of those two monks caroze and dorothee , that had made a schism , and having joyned themsel●es to eutyches , did separate from the church , as luther and calvin , and thos● who have followed them , have separated themselves in these latter ages . e● . 34. * regula quidem fidei una omnino est , sola immobilis & irreformabilis , caetera jam disciplinae & conversationis adm●ttunt novitatem ▪ tertull . de virg. ●el . c. 1. lib. 1. adv●rsus marc. c. 21. and almost in his whole book of prescriptions . * non ago ut efficiar homini convitiando superior , sed errorem convincendo salubr●or . notes for div a48243-e11330 see the oath in pontif. rom. see deu● . 17. from 8 , to 14. ambro● . ●o . 4. de sa●ram . c. 5. fac nobis h●nc oblationem as●riptam , rationabilem , accept●bilem ▪ quod est figura corporis & s●nguinis domini nostri ●esu chr●sti 〈◊〉 pridie ●●am 〈…〉 the same prayer 〈◊〉 thus varied in the canon of the mass. quam oblationem tu deus in omnibus quaesumus benedictam , ascriptam , ratam , ration●bilem accep●abilemque facere digneris , ut nobis corpus & s●nguis fiat dilectissimi ●lii tui domini nostri jesu christi . lib. 8. ep. 21● extravag . d● major . & obed . cap. 1. later . 3. c. 28. later . 4. cap. 3. const. s●ss 11 , 13 , 17 , 19. tid . 〈◊〉 ●● . c. 19. a sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by r. younge ... younge, richard. 1654 approx. 332 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a67778 wing y190 estc r483498 12529685 ocm 12529685 62748 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. a67778) transcribed from: (early english books online ; image set 62748) images scanned from microfilm: (early english books, 1641-1700 ; 952:36) a sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by r. younge ... younge, richard. the fourth impression. 161-256 p. printed by r. &. w. lebourn for j. crump, [london : 1654.] reproduction of original in union theological seminary library, new york. caption title. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. calvinism -great britain. 2002-11 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 john latta sampled and proofread 2003-03 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion a sovereign antidote against all grief . extracted out of the choisest authors , ancient and modern , both holy and humane . necessary to be read of all that any way suffer tribulation . the fourth impression . by r. younge , florilegus . imprimatur thomas gataker . chap. 33. use and application of the former reasons . use 1. these latter reasons being dispatcht , return we to make use of the former ; for i may seem to have left them , and be gone quite out of sight : though indeed it cannot properly be call'd a digression , seeing the last of the former reasons , was ; that god suffers his children to be persecuted and afflicted for the increase of their patience . first , if god sends these afflictions , either for our instruction , or reformation , to scoure away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our saith , or the improvement of our zeal , or to provoke our importunity , or for the doubling of our obligation : seeing true gold flies not the touchstone ; let us examine whether we have thus husbanded our affliction to his glory , and our own spiritual and everlasting good . i know gods fatherly chastisements for the time , seem grievous to the best of his children ; yea , at first they come upon us , like samsons lion , look terrible in shew ; as if they would devoure us ; and as children are afraid of their friends when they see them masked , so are we . but tell me , hath not this roaring lion prevailed against thy best part ? hast thou kept thy head whole ? ( i mean ) thy soul ; free ? for as fencers will seem to fetch a blow at the leg , when they intend it at the head ; so doth the devil , though he strike at thy name , his aim is to slay thy soul. now instead of being overcome doest thou overcome ? hath this lion yielded thee any honey of instruction , or reformation ? hath thy sin died with thy fame , or with thy health , or with thy peace , or with thy outward estate ? doest thou perceive the graces of gods spirit , to come up , and flourish so much the more in the spring of thy recovery , by how much more hard and bitter thy winter of adversity hath been ? then thou hast approved thy self christs faithful souldier , and a citizen of that jerusalem , which is above : yea , i dare boldly say of thee , as saint paul of himself , that no●…hing shall be able to separate thee from the love of god , which is in christ jesus our lord , rom. 8. 39. to finde this honey in the lion , more then makes amends for all former fear and grief : and in case any man , by his humiliation under the hand of god , is grown more faithful and conscionable : there is honey out of the lion : or is any man by his temptation or fall , become more circumspect after it ? there is also honey out of the lion , &c. for there is no samson , to whom every lion doth not yield some honey ; for as affliction sanctified , ever leaves some blessing behinde it , like the river nilus , which , by overflowing the land of egypt , fattens , and fils it , with flowers and fruits ; so a fine wit , and a christian will , makes use of any thing : like the little bee , which will not off the meanest flower , till she hath made somewhat of it . even sauls malice shall serve to enhance davids zeal : and the likelihood of losing isaac , shall both evidence and improve abrahams love to god : or , hath the lord made hannah barren ? and doth her adversary vex her sore , year by year ; and grievously upbraid her for it , so that she is troubled in her minde ? why even that shall make her pray , and weep sore unto the lord , and make vows : yea , and when god gives samuel to her , she will give samuel back again to god. lastly , saint paul in this school of affliction , will learn in what estate soever he is , ( prosperous , or adverse , ) therewith to be content : phil. 4. 11. and thou mayest fouly suspect thy self , if thou beest not the better for thy being the worse . he is no true born christian who is not the better for his evils , whatsoever they be ; no price can buy of the true believer , the gain of his sins . yea , satan himself , in his exercise of gods children , advantageth them . and look to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of christs own band. a little faith , even so much as a grain of mustard-seed , would be able to remove greater mountains of fear and distrust out of thy soul ; then these : for know this , that good men are like diamonds , which will shine in the dirt : yea , they resemble glow-wormes , which shine most in the dark ; or juniper , which smels sweetest in the fire ; or pomander , which becomes more fragrant by chasing ; or roses which are sweeter in the still , then on the stalk . use 2. 2 if the malice of our enemies , as it is husbanded to our thrist ( by a divine and supream providence ) doth make so much for our advantage and benefit here , and hereafter ; as namely , that it opens our eyes no less then peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sin , besides misery ; it commonly we are at variance with god , when we are at pe●…ce with our enemies , and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases : if vigour of body , and infirmity of minde , do for the most part lodge under one roof , and that a wearish outside be a strong motive to mortification : if god , the all-wise physician , knows this the fittest medicine for our souls sickness , and that we cannot otherwise be cured ; if our pride forceth god to do by us , as s●…rtorius did by his army , who perceiving his souldiers puft up through many victories , and hearing them boast of their many conquests , led them of purpose into the lap of their enemies , to the end that stripes might learn them moderation . if this above all will make us pray unto him with heat and fervency : as whither should we flie but to our joshua , when the powers of darkness , like mighty aramites , have besieged us ? if ever we will send up our prayers to him , it will be when we are beleagur'd with evils . if true , and saving joy be onely the daughter of sorrow , if the security of any people be the cause of their corruption , as no so●…ner doth the holy ghost in sundry places say , israel had rest ; but it is added , they committed wickedness : even as standing waters soon grow noisome , and vines that grow out at large , become wilde and fruitless in a small time : if it weans us from the love of worldly things ; and makes us no less enamoured with heavenly : as zeno , having but one flie-boat les●… him , hearing news that both it and all therein was cast away , said , o fortune , thou hast done well to send me again to our school of philosophy : whereas if we finde but a little pleasure in our life ; we are ready to do at upon it . every small contentment glues our affections to that we like , neither can we so heartily think of our home above , whilest we are furnished with these worldly contentments : but when god strips us of them , straightways our minde is homeward . if this world may be compared to athens , of which a philosopher said , that it was a pleasant city to travel through , but not safe to dwell in : if by smarting in our bodies , states , or names , we are saved from smarting in our souls : if it was good for naaman , that he was a leper ; good for david that he was in trouble ; good for bartimeus that he was blinde ; if with that athenian captain , we should have perished for ever , in case we had not thus perished for a while ; if our peace would have lost us , in case we had not a little lost our peace : then refuse not the chastening of the lord , neither be grieved with his correction , as solomon adviseth , prov. 3. 11. and so much the rather , 1 first , because our strugling may aggravate , cannot redress our miseries . 2 secondly , because the lord will be sanctified either of us , or on us ; one of the two , as saint anstine speaks . 3 thirdly , because that is little which thou sufferest in comparison of what thou deservest to suffer ; for thou hast deserved to be destroyed : and he that hath deserved hanging , may be glad if he scape with whipping . besides , as david told saul , he could as easily have cut his throat , as he had , his coat : or as caesar boasted to metellus , he could as soon make him hop headlesse , as bid it be done : so the lord may expostulate with thee , and much more . wherefore be patient , i say , but not without sense ; be not of those stoicks , ( stocks rather you may stile them ) who like beasts , or rather like blocks , lie under their burthen , and account it greatest valour to make least ado , and lay it as little as may be to heart : for if you mean to be the kings sonnes , you must bring him the fore-skins of an hundred philistines : shew him the fruit of your former sufferings . but above all , let us not resemble the wicked ; who if affliction comes to them , receive the curse with cursing ; and if the devil throw but one cross●… to them , they will take their souls and throw them again to him , for they presently break out , either into some cursed rage , or into the rage of cursing , or into some cursed action . an usual thing , when men are crossed by the creatures ( i might say , their own husbands or children ) to fall a cursing , and blaspheming them , to whom we may say , as the prophet did to sennacherib : 2 kings 19. 22. whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the holy one of israel . whom are you angry withal ? doth the rain and waters , or any other creature displease you ? alas , they are but servants , if their master bid smite , they must not forbear : they may say truly what rabshakeh usurped , are we come without the lord ? isai. 36. 10. yea , are we not sent of the lord in love , and to do you good , and to give you occasion of rejoycing afterward , if you bear the cross patiently , and make that use of it which others do , and the lord intends ? yea , saint paul could rejoyce even in tribulation . but alas , these are so far from rejoycing with that blessed apostle , that they rave in tribulation ; and like some beasts , grow mad with baiting ; or like frantick men wounded , who finding ingredients prepared to dress them , tear them all in pieces . but let us not be like them , if satan robs us of a bag of silver , let not us call after him , and bid him take a bag of gold also : if he afflict thee outwardly , yet surrender not to him the inward ; rail not at the hangman , but run to the judge ; fret not with joash , 2 kings 6. 33. but submit with hezekiah : isai. 39. 8. when gods hand is on thy back , let thy hand be on thy mouth : if thou beest wronged , call not thine adversary to account , but thy self , and let it trouble thee more to do ill , then to hear of it ; be more sorry that it is true , then that it is known . yea , neither rage at the chirurgion , as mad-men , nor swoun under his hand , as milk-sops ; but consider with whom thou hast to do : the lord , the lord strong , merciful , and gracious , slow to anger , and abundant in goodness and truth , reserving mercy for thousands , forgiving iniquity , transgression , and sin ; and that will by no means clear the guilty , but visit the iniquity of the fathers upon the children , and upon childrens children , unto the third and fourth generation : exod. 34. 6 , 7. and this ( if any thing ) will do : it was before the lord , saith david , and therefore i will be yet more vile . reproach in gods service , is our best preferment : the lord so noble ; the servant cannot be too bumble : even bucephalus , that disdained any other rider , in all his trappings would kneel down to his master alexander , and go away proud of his burthen . yea , to go yet further , let us with good old eli , ( who was a good son to god , though he had been an ill father to his sons ) even kiss the very rod we smart withall ; and say , it is the lord , let him do what seemeth him good : for whatsoever seemeth good to him , cannot but be good , howsoever it seems to us . yea , let us receive his stripes with all humility , patience , piety , and thankfulness ; resolving as that holy martyr , john bradford , who said to the queen ( how much more did he mean it to the great king of heaven and earth ) if the queen will give me life , i will thank her ; if she will banish me , i will thank her ; if she will burn me , i will thank her ; if she will condemn me to perpetual imprisonment , i will thank her . a man will easily swallow a bitter pil , to gain health . the stomach that is purged , must be content to part with some good nourishment , that it may deliver it self of more evil humours : and the physician knows what is best for the patient : the nurse better then the infant , what is good and fit for it . now the tenant is more noble then the house ; therefore why are we not more joyed in this , then dejected in the other ? since the least grain of the increase of grace , is more worth , then can be equalled with whole pounds of bodily vexation . yea , let us take them as tokens and pledges of gods love and favour , who loves his children so , as not to make wantons of them . they that would tame pamper'd horses , do add to their travel , and abate of their provender , as pharaoh served the children of israel . which of us shall see pieces of timber cut and squared , and plained by the carpenter , or stones hewn and polished by the mason , but will collect and gather , that these are stones and timber which the master would employ in some building ? if i suffer , it is that i may reign . and how profitable is that affliction , which carrieth me to heaven ? oh , it is a good change , to have the fire of affliction for the fire of hell : who would not rather smart for a while , then for ever ? it 's true , these waspes , wicked men , sting shrewdly , but the hornet , sathan , would sting worse a great deal . and not seldome doth the infliction of a lesse punishment , avoid a greater . neither must any man think to be alwayes free from censures , aspersions , and wrongs , nor sometimes from faults : the very heathen could say , it is for none but god to feele or want nothing . indeed , many are too apt to expect it , and therefore can bear nothing , like minderides ; the sybarite , who was grieved for that some of the rose-leaves which he lay upon , were rumpled together : but this is to vilipend , and undervalue his kindnesse ; to make no rep●te , nor reckoning of his deepest indulgencies , whereas the contrary , approves our sincerity beyond all exceptions . every man can open his hand to god while he blesses , but to expose our selves willingly to the afflicting hand of our maker , and to kneele to him while he scourges us , is peculiar to the faithfull . 3. use. 3. thirdly , if the sharp sufferings , and bitter conflicts , and sore travels of gods children , are usually the forerunners of a ioyfull issue ; even the happy birth of saving repentance : & that the sharp pain of the chirurgions 〈◊〉 them , is only to ease them of a more durable and dangerous , yea , a far heavier pain , the stone of the heart : if while their enemies go about to rob them , they do but inrich them ; as that sexton , who in the night went to rob a gentlewoman , that had been buried the day before , with a 〈◊〉 〈◊〉 , and having opened the coffin , loosed the sheet , and chafed 〈◊〉 〈◊〉 to get it off , she having been but in a swoone before : her spirits 〈◊〉 , she revived , and for many years after lived comfortably . if they may be resembled to the five loaves in the gospel , which by a strange arithmatick , were multiplied by division , and augmented by substraction ; then let none dare to flatter , or flesh themselves , because their estate is prosperous ; especially in an evil way : as it fared with leah , whō we may hear thus chanting her happines : god , saith she , hath given me my reward , because i have given my maid to my husband : gen. 30. 18. when she should rather have repented then rejoyced . and the like with micah , judg. 17. 13. and saul , 1 sam. 23. 7. and dionysius , when he found the windes favourable in his navigation , after he had despoiled the temple of all the gold therein . neither let such as suffer not , censure their brethren that do , as those three mis-judged of iob , that he was an hypocrite , and a greater sinner then others , and god had cast him off , or else it could not go so ill with him . or as the jews censured our saviour , isa. 53. 3 , 4. and those barbarians , saint paul , acts 28. 4. which is to condemne the generation of gods children , psal. 73. 15. but rather mistrust themselves , which was the use our saviour warned those to make of it , who told him of the galileans , whose blood pilate had mingled with their sacrifices , luke 13. 1 , to 6. and indeed , he is blinde that judgeth of mans felicity by his outward prosperity , or concludes of ones misery from his calamity : eccles. 9. 1 , 2. the sun of prosperity shines no lesse upon brambles in the wilderness , then fruitfull trees in the orchard . the cold frost and snow of adversity , lights upon gardens , aswell as the wilde waste . ahabs and josiahs end , concur in the very circumstances , the one destroyeth religion . the other restoreth it : yet both shot with an arrow . saul and ionathan , though different in dispositions , yet in their deaths they were not divided : zedekiah a wicked man , had his eyes put out : so had samson , the valiant judge of israel , and type of christ. moses and aaron , both were shut out of canaan , aswel as the malignant spies : so that if we judge of mens persons by their outward conditions , we must needs erre . yea , usually god doth most afflict those , whom he best affecteth ; dealing with his children , as the good husband deals with his trees ; those in the garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping oft the mosse , or paring of the root , or digging and dunging them ; so using all good means to make them fruitfull : whereas he lets them alone which grow in the hedg-row , or forrest , till at length he comes with his axe , and cuts them down for the fire . he was not the best disciple that had the bag : and fatted ware , you know is but fitted for the shambles . god puts money indeed ( as some hoorders do ) into these earthen boxes , that have only one chinke to let in , but none to loc out , with purpose to break them when they are full . what was haman the better for his honour , while the king frowned on him ; or the happier for being lift up the ladder , when he was to come down again with a rope ? and for ought thou knowest , ( at least , if thou takest not heed , for prosperity is the more dangerous enemy of the two , and skilfull to destroy , ) thy preservation is but a reservation ; as it fared with sodome and her sisters , which were preserved from the slaughter of the four kings , that god might rain down hell from heaven upon them . and sennacherib , who escaped the stroak of the destroying angel , that he might fall by the sword of his own sons , isa. 37. 37 , 38. say then , one wo , the wo of adversity , ( as thou accountest it ) hath passed thee , perhaps there is a second , and a third , worse ; behinde : revel . 9. 12 , and 8. 13. the philosopher would see a mans end before he pronounc'd him happy . yea , it may be , that which thou account'st thy primest priviledge , may prove to thee a snare , and may be granted thee rather out of anger then love , as the devil left jobs tongue un-touched of all the rest , but why ? in hope that therewith he would have cursed god ; or charged him with folly and cruelty : so that we may say of prosperity , as antigonus did of his garment ; o noble , rather then happie priviledge ! but of adversity , o happy rather then noble favour ! 4 use. 4. fourthly , if affliction be so profitable , and prosperity so dangerous as hath been shewn ; if it be our isaacs use , first to feel us by tribulation , and then to blesse us ; then away with those foolish queries , why doth god this , and why that ? why doth he punish the innocent , and acquit the peccant ? why doth he permit so many , and such notorious crimes ? why is he so severe towards his own ; so gentle to others ? ask not ( saith salvianus ) why one is greater , another less ; one wretched , another happy ? i know not gods intent , but it is sufficient satisfaction to me , that this is done by god. why doth a physician give more wormwood , or hellebore to this sick party , then to that ? even because , either his disease , or his constitution so requires it . neither let us value things as they seem , or according to sense ; but rather when we are best pleased let us be most suspicious : let us desire and chuse blessings , as he chose his friend ; not him that would be plausible to his humour for a day , but him that should be profitable to his minde during life . let us imitate bees that pass over roses and violets , to set upon thyme : if crosses are not tooth some ; let it suffice that they are wholesome : 't is not required in physick that it should please , but heal : unless we esteem our pleasure above our health . experience tells us , that those things ( for the most part ) which are least pleasing , are most wholesome : rue is an herb most bitter to the taste , yet in regard of the vertue , which is in it , we call ; hearb of grace : and mithridate , though of all other electuaries it be most distastful ; yet of all others , it is the most wholesome . the world hates thee , and deals most spitefully with thee ; a good sign : it hath always been the portion of good men , to suffer at the hands of evil men ; as appears both by holy , and humane writers : as for divine authority , you know how it fared with the prophets , apostles , and our saviour christ himself , whose whole life , by reason of spiteful enemies , was but one continued cross . and as touching secular ; examples are infinite ; whereof a few : in athens , we read of wise socrates , good phocion , just aristides , victorious milliades ; but how unworthily were they dealt withall ? at rome they had marcus cato , the pattern of a wise and prudent man , a lively emblem of vertue ; how was he hated , thrust down , spit upon , stript both of his senatorship , and pratorship , cast into prison , &c. rutilius and camillus were both exiled . pompeus and cicero both yielded their necks to their clients : who so often curst by the popes , with bell , book , and candle , as queen elizabeth of blessed memory ? though she out-liv'd seven of them . but to leave examples ; and come to reason : is it not an evident sign , that if the world hates thee , thou art none of the world ? yea , therefore it hates thee , because thy practice shames the world ; and because thou discoverest , and opposest her treasons and deceits . wicked men are like dogs , in condition , who will let a man amble a fair pace , quietly : but if he gallop through the town , though his errand be of importance , and to the king , perhaps , they will bark and flie at him , which is a token to them , of perdition , but to thee of salvation : phil. 1. 28. yea , it is an evident sign , that they are of the stock of ishmael , and not the seed of israel . i finde many acts of deception in the saints ; i finde infirmity in those acts , but that any one of them hath scoft at , and hated another for goodness ; i finde not : or that have used to dispute against it : gregory nazianzen , ( i pray minde it seriously ) told his friends ; that julian would prove a notorious wicked man : he took such delight in disputing against that which was good . much less that any after regeneration , have in this case been cruel . if we would know ( saith chrysostome ) a wolf from a sheep ( since their cloathing is alike ) look to their fangs , and their mouth , if they be bloody : for who ever saw the lips of a sheep besmeared with blood ? which being so ; no matter though the gate be strait , and the way narrow , if the end to which it leadeth be everlasting life . 5 use. 5 fiftly , if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us , then did the malice of josephs brethren , mistress , and lord to him : the first , in selling of him ; the second , in falsly accusing him ; the third , in imprisoning him ; ( all which made for his inestimable good and benefit ; ) then the malice of haman to mordecai , and the jews ; whose bloody decree obtein'd against them , procured them exceeding much joy and peace : then balaacs malice to the children of israel , whose desire of cursing them , caused the lord so much the more to bless them , numbers 23. then the devils spite to job , who pleasured him more by his sore afflicting him , then any thing else could possibly have done , whether we regard his name , children , substance , or soul ; then judas his treason against the lord of life , whose detestable fact served not only to accomplish his will , but the means also of all their salvations , that either befōre or after should believe in him : this should move wonder , to astonishment , and cause us to cry out with the apostle ; o the deepness of the riches both of the wisdome and knowledge of god! how unsearchable are his judgements , and his wayes past finding out ! rom. 11. 33. o the wonderful and sovereign goodness of our god! that turns all our poisons into cordials ; that can change our terrours into pleasures ; and makes the greatest evils beneficial unto us , for they are evil in their own nature , and strong temptations to sin : james 1. 2. also fruits of sin , and part of the curse , and work those former good effects , not properly by themselves , but by accident ; as they are so disposed by the infinite wisdom , goodness , and power of god , who is able to bring light out of darkness , and good out of evil : yea , this should tutour us to love our enemies . ( we love the medicine , nor for its own sake , but for the health it brings us ) and to suffer chearfully whatsoever is laid upon us : for how can gods church in general , or any member in particular but fare wel , since the very malice of their enemies benefits them ? how can we but say , let the world frown , and all things in it run cross to the grain of our mindes ? yet , with thee , ô lord , is mercy , and plenteous redemption : thou makest us better , by their making us , worse . objection . but perhaps thou hast not proved the truth of this by thy own knowledge ; and particular experience . answer . if thou hast not ; thou shalt in due time : the end shall prove it : stay but till the conclusion , and thou shalt see that there is no cross , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . will you take saint panls word for it , or rather gods own word , who is truth it self , and cannot lie ? his words are , we know that all things work together for the best , unto them that love god ; even to them that are called of his purpose , rom. 8. 28. and in verse 35 , 36. after he hath declared that gods chosen people shall suffer tribulation , and anguish , and persecution , and famine , and nakedness , peril , sword , &c. be killed all the day long , and counted as sheep for the slaughter ; he concludeth with , nevertheless , in all these things we are more then conquerours , through him that loved us : and so goeth on , even to a challenge of our worst enemies , death , angels , principalities and powers , things present , and to come ; height , depth , and what other creature besides , should stand in opposition . what voluminous waves be here , for number , and power , and terrour ! yet they shall not separate the ark from christ , nor a soul from the ark , nor a body from the soul , nor an hair from the body , to do us hurt . what saith david ? mark the upright man , and behold the just ; for the end of that man is peace : psal. 37. 37. mark him in his setting out , he hath many oppositions ; mark him in the journey , he is full of tribulations ; but mark him in the conclusion , and the end of that man is peace . in christ all things are ours , 1 cor. 3. 22. how is that ? why , we have all things , because we have the haver of all things . and if we love christ , all things work together for our good ; yea , for the best : rom. 8. 28. and if all things , ( quoth luther ) then ; even sin it self . and indeed , how many have we known the better for their sin ? mary magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never been so happy . god took the advantage of his humiliation , for his conversion . had not one foot slipt into the mouth of hell , he had never been in this forwardness to heaven : sin first wrought sorrow ( saith saint augustine ) and now godly sorrow kills sin ; the daughter destroyes the mother : neither do our own sins onely advantage us , but other mens sins work for our good also . objection . but may some say , can any good come out of such a nazarite ? answer . yes , the advantage we have by christ , is more then the loss we had by adam . if arrius had not held a trinity of substances , with a trinity of persons ; and sabellius an unity of persons , with an unity of essences ; the mysteries of the trinity had not been so clearly expl●…ned by those great lights of the church . if rome had not so violently obtruded her merits ; the doctrine of justification onely by faith in christ , might have been less digested into mens hearts . we may say here , as saint augustine doth of carthage and rome ; if some enemies had not contested against the church , it might have gone worse with the church . lastly suppose our enemies should kil us , they shall not hurt , but pleasure 〈◊〉 yea , even death it self shall work our good . that red-sea shall put us over to the land of promise : and we shall say to the praise of god , we are delivered , we are the better for our enemies , the better for our sins , the better for death ; yea , better for the davil : and to think otherwise , even for the present ; were not onely to derogate from the wisdom , power , and goodness of god , but it would be against reason ; for in reason , if he hath vouchsafed us that great mercy to make us his own , he hath given the whole army of afflictions , a more inviolable charge , concerning us , then david gave his host , concerning absalom ; see ye do the youngman , my son absalom no harm . now , if for the present thou lackest faith , patience , wisdom , and true judgement how to bear , and make this gain of the cross ; ask it of god , who giveth to all men liberally , and reproache●…h no man , and it shall be given thee , jam. 1. 5. for every good giving , and every perfect gift , is from above ; and commeth down from the father of lights : verse 17. 6 use . 6 sixthly , ( for this point calling more for practice then proof , it behoves us to be larger here , briefer there ) if that which is one mans meat , proves another mans poison ; let it be acknowledged , that the fault is not in the meat , but in the stomach : and that it is the wickedness of our hearts , & want of a sincere endevour , to make good use of gods corrections , which causeth him to withdraw his blessing from them . wherefore let it provoke us as we love our selves , as we love our souls , through all the transitory , temporary , moment any passages of this world ; first , to strive after , and then to preserve the life of our lives , and soul of our souls , sincerity , and integrity . again , if afflictions ( which are in their own nature , evil , and unto others , strong temptations to sin ) by the goodness of god , do make so much for our advantage , and benefit here , and hereafter : if our heavenly father turns all things , even the malice of satan , and wicked men , yea , our own sins to our good : rom. 8. 28. if for our sakes , and for his names sake , he even changeth the nature and property of each creature , rather then they shall hurt us ; as it is the nature and property of fire to burn , yet that vehement fire in nebuchadnezzars furnace , did not burn the three servants of god. it is proper to the sea to drown those that be cast into it ; yet it did not drown the prophet , in the very depth of it . it is proper for hungry ravenous lions to kill , and devoure , yet they did daniel no harm . and the like , when we need their help . it is proper for the sun to move , yet it stood still at the prayer of joshua : proper for it to go from east to west ; yet for hezekiahs confirmation , it went from west to east : it is proper for iron to sink in the water , yet it swom when the children of the prophets 〈◊〉 need of it . in like manner ; it is proper for affliction to harden , and 〈◊〉 worse , as well as for riches and prosperity to ensnare : but as some simples are by art , made medicinable , which are by nature , poisonable : so afflictions which are in nature destructive ; by grace , become preservative . and as evil waters when the unicorns born hath been in them , are no longer poisonable , but healthful ; or as a wasp when her sting is out , may awaken us by buzzing , but cannot hurt us by stinging . so fares it with affliction , when god pleaseth to sanctifie the same , as he doth to all that love him , rom. 8. 28. for of god it is , ( without thanks to affliction , or our selves , or our sins ) that we are bettered by them : all the work is thine , let thine be the glory . but lastly , ( for though we can never be thankful enough for this , yet this is not all ) that we should finde him a saviour , whom our enemies sinde a just revenger ; that we should be loosed from the chains of our sins , and they delivered into the chains of plagues ; that the same christ should with his precious blood free us , that shall with his word sentence them . again , if we were by nature the seed of the serpent , children of the devil , and subjects to that prince which ruleth in the air , even that spirit which now worketh in the children of disobedience , ephes. 2. 2. we may learn by it , to be humble and thankful , if changed to be the womans seed , children of god , and members of christ : since we were once in so v●…le a condition ; for god found nothing in us but enmity , 1 cor. 15. 10. rom. 7. 18 , 25. we are not born , but new-born christians : and whereas he might have left us in that perishing condition ( being bound to none ) and have chosen others ; he hath of his free grace adopted us , and left others . what 's the reason ? surely no reason can be given , but o the depth ! only this i am sure of , it is a mercy beyond all expression ! o my soul , thou hast not room enough for thankfulness . wherefore let it provoke us so to love him , that we shew forth the ●…tues , and fruits of him that hath called us , and done all this for us , 1 ●…ter 2. 9. but i fear we sorseit many of gods favours , for not paying that easie rent of thankfulness . for conclusion , if we be the seed of the woman , and our enemies , the seed of the serpent ; let us go before them in goodness , as far as god hath preferred us before them in mercy : let us be able to say of our enemies , as job of his , i have not suffered my mouth to sin , by wishing a curse unto his soul , job 31. 30. yea , let us send down water from our compassionate eyes , and weep for them by whom we bleed . in brief , let us hate their opinions , strive against their practice , pitty their misguidings , neglect their censures , labour their recovery , and pray for their salvation . chap. 34. that though god disposeth of all their malice to his childrens greater good , yet they shall be rewarded according to their mischievous intentions . ob. if it be so , that the malice of wicked men makes so much for the behoof of gods people ; and that whatsoever they do unto us , is but the execution of gods will , and full accomplishment of his just decree ; it may seem to make on their side , and not only extenuate their evil , but give them occasion of boasting . ans. although god disposeth it to the good of his children , that he may bring about all things to make for his own glory ; yet they intend onely evill in it , as namely ; the dishonour of god , the ruine of mens souls ( as i have proved in the drunkards character ) and the satisfying of their own serpentine enmity , and thirst of revenge . we must therefore learn to distinguish betwixt the act of god and of an enemy , as indeed gods people do ; when ye thought evil against me ( saith joseph to his brethren ) god disposed it to good , that he might bring to passe as it is this day , and save much people alive , gen. 50. 20. god had no hand in doing the evil , but god will have a hand in the disposing of it : when satan and wicked men have their wills , even therein also is gods will fulfilled , for gods will is the highest cause of all things , psal. 115. 3 , 4. yea , the holy god challengeth to himself whatsoever is done in the city , amos 3. 6. but so , as neither wicked mens sins shall taint him , nor his decree justifie them : the sin is their own , the good which comes of it is gods , the benefit ours ; he doth well , in suffering to be done , whatsoever is evil done , saith saint augustine , and is just in their injustice . god wils the same action , as it is a blessing , triall , or chastisement of his children , which he ●…es as the wickednesse of the agent : because in dhe same thing which they did , there was not the same cause for which they did it . the lewd tongue , hand , or heart , moves from god , it moves lewdly from satan : wicked men are never the freer from guilt and punishment , for that hand which the holy god hath in their offensive actions . to instance in some examples ; satan did nought touching job , but what the lord upon his request gave him leave to do ; what then ? did god and belial joyn in fu filling the same act ? no : sooner shall stygian darknesse blend with light , the frost with fire , day with night : true , god and satan will'd the self-same thing ; but god intended good , satan ill ; satan aimed at jobs , and god at his confusion . god used the malice of pharaoh and shimei unto good ; what then ? god afflicted his people with another minde then pharaoh , did ; god , to increase them , pharaoh , to suppresse them . the sin of shimeis curse was his own , the smart of the curse was gods ; god wills that as davids chastisement , which he hates as shimeis wickednesse . god owed a revenge to the house of eli , and by the delation of doeg , he took occasion to pay it , when the priests were slain : it was just in god , which in doeg , was most unjust : sauls cruelty , and the treachery of doeg , do not lose one dram of their guilt , by the counsel of god : neither doth the holy counsel of god , gather any blemish by their wickednesse : if it had pleased god , to inflict death upon them sooner , without any pretence of occasion ; his justice had been clear from all imputations . now if saul or doeg be instead of a pestilence or feaver ; who can cavil ? the judgements of god are not ever manifest , but are alwayes just . again , the curse of the serpent bestowed blessednesse on man ; yea , our first parents had been lesse glorious , if they had not wanted a saviour . what then ? doth satan merit thanks ? no , but the contrary ; for he onely intended the final ruine and destruction of them and all mankinde , with the dishonour of their maker . lastly , the devil does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to crowns . yet still no thanks to satan , for to be charitable is more then his meaning ; it is that divine and over-ruling providence of god , which we are beholding unto , and to him give we the thanks . but above all , our saviours example will most excellently distinguish the ends of god , satan , and wicked men ; for if we observe , judas delivered him to death for gain , the jewes for envy , pilate for fear ; the devil provoked each of them through this enmity ; christ himself , to obey his fathers will , god the father in love to sinners , and for their redemption : each furthered one and the same thing , but to contrary ends : so when this enmity breaks forth in the wicked , satan hath a hand in it as a malicious authour ; as when he entred into judas , and made him betray christ , luke 22. 3. man himself as a voluntary instrument , as when pharaoh hardened his own heart against the children of israel , exod. 9. 34. god as a most righteous judge , and avenger , as when he also hardened pharoahs heart , so punishing his former hardnesse , with further obduration , exod. 9. 12. but how in this case ? even by permitting the seed of the serpent , from their own malicious inclination , to hate the seed of the woman , not by infusing this malice , but by with-drawing his grace when he sees it abused : he doth not infuse corruption , he doth not with-hold the occasion ; as when the rider gives his horse the raines , we say he puts him on . whence that distinction of adversities , as they come from satan , they are usually called temptations ; as they come from men , persecutions ; as from god , afflictions . now as god turned the treachery of judas , not onely to the praise of his justice , mercy , wisdom , power , &c. but to the good of all believers : so he turnes this enmity of satan and wicked men , to his childrens great advantage ( in stopping them in their courses of sin and keeping them in exercise ) and his own glory : and well may he work good by evil instruments , when every prince and magistrate hath the seàt to make profitable instruments , aswell of evil persons , as of good : yea , when there is nothing in the world , be it gall it self ; yea , the excrement of a dog , or the poison of a serpent , but mans shallow invention can finde it is good for something : neither do two contrary poisons mingled together prove mortal . and thus you see that the will of god may be done thanklessely , when in fulfilling the substance , we fail in the intentions , and erre in circumstances . now see with the like patience , how it will fare with these men in the end . pomponius atticus being destin'd to famishment , & receiving no manner of sustenance for many dayes ; contrary to the intention ; was freed by means of that abstinence from a violent pain , & recovered of a disease ; which otherwise had cost him his life . prometheus being run in with a rapier , and jason receiving a great blow on the brest , each was restored to health , from dangerous and deadly impostumes , which otherwise were thought ineurable . and this is our case , for even as that cured them , which their enemies intended should have killed them ; so this enmity of the serpent and his seed , c●…res our souls , and makes us everlastingly happie . yet they intending onely evil in it , or at least the satisfying of their own wicked wills , ( as they know better then i , wherein they imitate the weesel , which doth a man pleasure in destroying of vermine , yet only intends the satisfying of her own hunger , not his good that keeps the house ) can no way assume the least praise to themselves , nor expect the more favour . that which is ill of it self is not to be ventured on for the good which commeth by accident . it is no priviledge to be an instrument of good by evil meanes : nor can you expect to fare better without a healing of your errours , then the worme in the stomack , which , when it hath devoured all the matter proper for it , dies it self : or heleborus , which after it hath wrought the cure within the body , is cast up again , together with the malady . the lord doth often good to his church , even by those instruments whom for their sins he means to cast into hell-fire . ashur was his rod to scourge israel ; that done , they fell under a sharper lash themselves : those nations , saith god , shall serve the king of babel seventy years , and when the seventy years are accomplished , i will visit the king of babel and that nation for their iniquities , and will make it a perpetual desolation , &c. jer. 25. 11 , 12. and 30 , 16. even the greater sinners may punish the lesse , and prosper for a time , ezekiel 7. i will bring the most wicked of the heathen , and they shall possesse their houses , vers . 24. when iniquity hath plaid her part , vengeance leaps upon the stage ; the comedy is short , but the tragedy is longer . we use rubbish to scoure our vessels , when those vessels are cleared , we fling away the rubbish . bridges that help men over the stream , at last themselves rot and sink in . when balaams asse had done speaking , humana voce , she lived an asse , and died an asse : so when god hath sufficiently afflicted the righteous , by the rod of the wicked , he will fling the rod into the fire which is unquenchable , isa. 33. 1. and it stands with the strength of reason , for if god , saith saint gregory , strike so smartly those whom he spareth ; how heavie will his blows be on them whom he condemneth ; and with what severity shall castawayes be punished , when his own children are so visited and afflicted . if gods own children , who are as dear and near to him , as the apple of his eye , or the signet on his right hand , suffer so many and grievous afflictions here ; what shall his adversaries suffer in hell ? undo●…btedly , when the patient is made whole , he shall be preserved ; but the plaister shall be thrown away : for as god doth turn evil to good to them that love him ; so he turnes good to evil to those that hate him . again secondly , if the wicked are punished for doing wrong to the wicked , much more for wronging the just , and innocent : but wee have many examples of the former , as that of adonibezeck , who having cut off the thumbs and great toes of seventy kings that were wicked like himself , had also his his own thumbs and toes cut off ; judg. 1. 〈◊〉 . 7. and moab , of whom the lord saith , hee hath burnt the bones of the king of edo●… into lime , therefore will i send a fire upon moab●… and it shall devour , &c. amos 2. 1 , 2. if the greater serpent devours the less , there is a dragon to devour him , therefore the enemies of gods church , have no hope to escape . the everlasting punishments of the ungodly are deferred , not remitted . but all the evill thou doest to the godly , is with thy tongue ? answ. that 's bad enough , the serpents hissing betrays his malice ; and ishmael's tongue made him a persecuter , as well as doeg's hands ; hee did but flout isaac , yet saint paul saith , hee persecuted him gal. 4. 29. c ham onely scoft at noah , yet it brought upon him his fathers curse , and gods upon that . the athenians but scoft once at silla's wife , and it had well nigh co●…t the razing of their city , he was so provoked with the indignity . and whatever thou conceivest of it , let this fault bee as far from my soul , as my soul from hell. for assuredly , god will one day laugh you to scorn , for laughing his to scorn : and at last despise you , that have despised him in us . chap. 35. other grounds of comfort to support a christian in his sufferings . and first , that god is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their grief . this rub being removed , and the passage made clear , proceed wee to other grounds of comfort which the word of god affords in this case , for the better upholding , and strenghtening of a weak christian in his sufferings : wherein , that wee may not exceed , i will select out onely five , because instructions , if they exceed , are wont , like nails , to drive out one another . first , wee shall bear the cross with the more patience and comfort ; if wee consider , that god is specially present with his servants in their afflictions ; takes notice of their sufferings , and allays their grief . the troubles of a christian are very great for number , variety , and bitterness ; yet there is o●… ingredient that sweetens them all , the promise of god , i will bee with thee introuble , and deliver thee , psal. 91. 15. and tho●… shalt not bee tempted above thy strength , 1 cor. 10. 13. again , fear not ; for when thou passest through the water , i will bee with thee ; and through the floods , that they do not over-flow thee : when thou walkest through the fire , thou shalt not bee butnt , neither shall the flame kindle upon thee , isa. 43. 1 , 2. lo , here are promises like flaggons of wine , to comfort the distressed soul. wherefore as caesar said to the trembling marriner , bee not afraid ; for thou carriest caesar ; so , o christian ! bee not afraid , for hee that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible king jehova . and upon this ground david was so comforted and refreshed in his soul , psal. 94. 19. that hee was able to say , though i should walk through the valley of the shadow of death , i will fear no evill : why ? for thou art with mee , thy rod and thy staffe shall comfort mee , psal. 23. 4. yea , our enemies can no sooner assault us with their tongues , but god come in to our rescue . if yee bee railed upon for the name of christ , ( saith saint peter ) blessed are yee , for the spirit of god resteth upon you , 1 pet. 4. 14. god is never so much injoyed of us , as when we are in the deep , with david , psal. 130. 1. and when wee are worst of all bestead with jehosaphat , 2 chron. 20. 12. when did jacob see a vision of angels ? but when hee fled for his life , making the cold earth his bed , and a stone his pillow ; or when was his heart so full of joy , as now that his head lay hardest ? when was paul wrapp'd into the third heaven to hear words from christ not fit to bee uttered , 2 cor. 12. 2. 4. but as some of the learned conceive , when hee was bereaved of his sight . stephen saw great happiness by christ , in his peace : but under that shower of stones , hee saw heaven it self open , act. 7. when wee are slain all the day long for his sake , with the martyrs , then wee are given to see him with our eyes , as job did , who till that time had onely heard of him by the hearing of the ear . then wee come to know that the lord , hee is god , with manasses 2 chron. 33. 13. and that he is our hope and strength and refuge , and a very present help in troubles , ready to bee found of all that seek to him , 2 chron. 15. 4. 15. psal 9. 9 , 10 , and 46. 1. the israelites never fared so well , as when they lived at gods immediate finding , and at night expected their morrows break-fast from the clouds : when they did daily ask and daily receive , their daily hread . yea , even when they were wandering in a forlorn wilderness , how did god as it were attend upon them in their distress , to supply their wants ? they have no guide , therefore god himself goes before them in a piller of fire ; they have no shelter , the lord spreads a cloud over them for a canopy ; are they at a stand , and want way ; the sea shall part and give them passage ; do they lack bread ? heaven it self shall power down the food of angels ; have they no meat to their bread ? a wind shall send them innumerable quails ; do they yet want drink , behold a hard rock smitten with a little wand , shall powr them out water in abundance ; have they no supply of apparell , their garments shall not wax old on their backs ; bee their enemies too strong for them for want of engines , the walls of jericho shall fall down before them ; are their enemies yet too many and potent , hail-stones shall fall and brain them : lamps , pitchers , and dreams shall get them victory , the sun shall stand still in gibeon , and the moon in the valley of ajalon : lack they yet a land to inhabite , the lord will cast out all the inhabitants , and give them a land which flows with milk and honey , &c. afflictions have this advantage , that they occasion god to shew that mercy to us , whereof the prosperous are uncapable ; as wee further see in hagar , gen. 21. 17 , 18 , 19. and manoah's wife , judg. 13. 3. to whom the angel of the covenant had not been sent , if they had not been in distress . it would not become a mother to bee so indulgent to an healthfull child , ss to a sick : and in deed some have found their outward castigations so sweetned with the inward consolations of gods spirit , that they have sonud and confessed their receipts of joy and comfort , to bee an hundred sold more than their payments , even in this present life according to that promise of our saviour , mark. 10. 29 , 30. so that a christian is still a gainer in all his losses ; yea , hee gains by his losses . now if wee could but remember and lay to heart these promises , thus back'd with examples ; when wee feel the greatest assaults or pangs , how could wee want courage ? but alass , most of us are like the prophets servant , 2 king. 6. who saw his foes , but not his friends : we are like josephs brethren , who saw him , converst with him , were fed by him , yet knew him not . like peter , who when the angell brought him out of prison , and went before him ; wist not that it was so , but thought hee saw a vision , act. 12. 9. christ at his resurrection was so changed , that his own disciples knew him not ; much more since his ascention may hee pass by us , as hee did by job , chap. 9. 11. or meet us as hee did saul in the way to damascus ; or walk and talk with us , as hee did with the two disciples in the way to emaus , luk. 24. 16. or stand by us while wee are seeking him , as hee did by mary in the garden , joh. 20. 1●… . and yet wee bee ignorant that it is hee . yea , hee may bee in us by his spirit ; even whil'st wee seel him not . jacob saw him both asleep and awake , yet ( saith hee ) the lord was in this place , and i was not aware of it , gen. 28 , 16. at least wee are apt to thinke , that god is removed from us , when wee any way suffer calamity ; as the israelites do but want water , and presently they cry , is the lord among us , or no ? exod. 17. 7. as if god could not bee with them , and they a thirst ; either hee must humour carnall minds , or bee distrusted . but both his presence and love , is the same in adversity , as it is in prosperity ; our sence onely makes the difference , even as a church , castle , or town , is unmoveable , and keepeth one place ; though to us it may seem somtime on our right hand , other while on our left : as wee change our standing , sitting , or walking . yet if some unusuall crosses disturb our peace , presently there breaks out a voice mix'd with mur●…uring , and despair , god hath forsaken us . it was a common complain●… with david . the lord hath forsaken us ; thou hast cast off , and abhorred us : why hast thou forsaken mee & c. ? yea , the onely son of god came to this , my god , my god , why hast thou forsaken mee ? yet consider , did god forsake either of them ? hee might bee angry with david , more angry with christ , for the fins of all the world : and in their present sence , that anger might work in them an apprehension of his forsaking them : but hee did not forsake them , nor will hee forsake thee , if thou dost not first forsake him . thou maist think so , but god will not do so ; but in the mean time , how can this bee well taken ? wee see our wretchedness , wee do not see our blessedness : no talk of his presence , of his absence wee complain . our cowardly spirits give him for quite gone ; yet hee is not far from every one of us , act. 17. 27. yea , this confession could seneca make , ( but like a divine ) god is near unto thee , hee is with thee , hee is within thee : and surely if hee had not been with these israelites , they had not lived ; if hee had been in them , they had not murmured . wee can think him absent in our want , and cannot see him absent in our sin ; yet , wickedness , not affliction , argues him gone : yea , hee is then most present , when hee most chastiseth ; for as the sufferings of christ abound in us , so our consolations abound through christ , 2 cor. 1. 5. again , god may bee present with us , and yet wee not bee pleased ; as the israelites repined for a king , when the lord was their king : or christ may bee with us , and yet wee want somthing that wee desire . christ was in the ship , and yet ( say the apostles ) wee have no bread . jesus was at the marriage , yet saith his mother , they have no wine , joh. 2. 3. wee may want bread and wine , and yet have christ's company : but if food fail , it is because manna is to come ; if wine bee absent , yet grace and salvation is present : if god takes away flesh , and gives manna ; deny sun and moon , and gives himself ; hee doth us no wrong . now why doth god by his promise tye himself to bee present with us ; more especially in affliction ? but that hee may resist our enemies , sustain us when wee faint , and crown us when wee overcome ; but that hee may bee exact in taking notice of our particular sufferings , and as david saith , count our wandrings , put our tears into his bottle , and enter all into his register , psal. 56. 8. 9. all our afflictions are more noted by that god that sends them , than of the patient that suffers them ; every pang , and stitch , and gird , is first felt of him that sends it : could wee bee miserable unseen , wee had reason to bee heartless : but how can it bee but less possible to indure any thing that hee knows not , than that hee inflicted not ? as hee said to manoah by an angell , thou art barren , judg. 13. 3. so hee saith to one , thou art sick , to another , thou art poor , to a third , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from heaven of every mans condition , no less than if hee should send an angell to tell us hee knew it : and his knowledge compared with his mercy , is the just comfort of all our sufferings . o god! wee are many times miserable , and feel it not ; thou knowest even those sorrows which we might have , thou knowest what thou hast done , do what thou pleasest . chap. 36. that all afflictions , from the least to the greatest , do come to pass , not by accident , chance or fortune , but by the especiall providence of god. section 1. 2. wee shall bear the cross with more patience and comfort . if wee consider , that all afflictions , from the least to the greatest , do come to pass , not by accident , chance , or fortune , but by the speciall providence of god ; who not onely decreeth and fore-appointeth every particular cross , eccles. 3. 1. rom. 8. 28. 29. but even effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and chastisements : isa. 45. 7. amos 3. 6. and also ordereth and disposeth them ; that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof : yea , hee ordereth them to their right ends ; namely , his own glory , the good of his servants , and the benefit of his church : jer. 30. 11. gen. 50. 19 , 20. 2 sam. 16. 10. psal. 39. 9. god useth them but as instruments , wherewith to work his good pleasure upon us . as what are our enemies , but god's axes to cut us down , not for the fire , but for the god's masons to ●…ew us here in the mountain , that wee may bee as the pollished corner stones of the temple , psal. 144. 12. or admit the mason pulls down the house , it is not with an intent to destroy it , but to re-edifie it ; and raise it up again in better form and fashion . gods scullions to scowre up the vessell of his house , that they may bee meet for the masters use . if then they bee but as instruments , and tools in the hand of the workman ; wee must not so much look to the instrument , as to the author , gen. 45. 5. and 50 20. well may the priests of the philistims doubt whether their plague bee from god , or by fortune , 1 sam. 6. 2 , 9. but let a joseph bee sold into egypt , he will say to his enemies , yee sent not mee hither , but god ; when yee thought evill against mee , god disposed it to good , that bee might bring to pass as it is this day ; and save much people alive : or let a david bee railed upon by any cursed shimei , hee will answer , let him alone , for hee curseth , even because the lord hath bid him curse david : who dare then say , wherefore hast thou done so ? 2 sam 16. 10. or let a micha bee trodden upon , and insulted over by his enemie , his answer will bee no other than this . i will bear the wrath of the lord , because i have sinned against him , untill he plead my cause , and execute judgment for mee : micha 7. 9. the believer that is conversant in god's book , knows that his adversaries are in the hands of god , as a hammer , ax , or rod , in the hand of a smiter ; and therefore as the hammer , ax , or rod , of it self can do nothing , any further than the force of the hand using it , gives strength 〈◊〉 to it : so no more can they do any thing at all unto him , further than it is given them from above ; as our saviour told pilate : job . 19. 11. see this in some examples ; you have laban following jacob with one troop , esau meeting him with another , both with hostile intentions ; both go on till the uttermost point of their execution , both are prevented ere the execution : for stay but a while , and you shall see laban leave him with a kiss , esau meet him with a kiss ; of the one hee hath an oath , tears of the other , peace with both . god makes fools of the enemies of his church , hee lets them proceed that they may bee frustrate ; and when they are gone to the uttermost reach of their teather , hee pulls them back to the stake with shame . again , you have senacherib let loose upon hezekiah and his people , who insults over them intolerably : 2 kings 18. oh! the lamentable and ( in sight ) desperate condition of distressed jerusalem ; wealth it had none , strength it had but a little , all the countrey round about was subdued unto the assyrian : that proud victor hath begirt the walls of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poor jerusalem stands alone , block'd up with a world of enemies , helpless , friendless , comfortless , looking for the worst of an hostile fury ; and on a sudden , before an arrow is shot into the city , a hundred fourscore and five thousand of their enemies were slain , and the rest run away , 〈◊〉 kings 19. 35 , 36. god laughs in heaven at the plots of tyrants , and befools them in their deepest projects . if hee undertake to protect a people , in vain shall earth , and hell conspire against them . nothing can bee accomplished in the lower house of this world , but first it is decreed in the upper court of heaven ; as for example , what did the jews ever do to our saviour christ , that was not first both decreed by the father of spirits , and registred in the scriptures for our notice and comfort ? they could not so much as throw the dice for his coat , but it was prophesied : psal. 22. 18. and in psal. 69. 21. it is fore-told that they should give him gall in his meat , and in his thirst , vinegar to drink ; the very quality and kind of his drink is prophesied : yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without god's decree , and the prophets relation : isa. 50. 6. yea , let the kings of the earth bee assembled , and the rulers come together ; let herod and pontius pilate , with the gentiles and the people of israel , gather themselvs in one league against him , it is in vain ; for they can do nothing , but what the hand of god and his counsell hath before determined to bee done : as peter and john affirmed to the rest of the disciples , for their better confirmation and comfort : act. 4. 26. to 29. no , notwithstanding the devill raged , the pharisees stormed , herod and pilate vexed , caiaphas prophesied , all combined , and often sought to take him : yet no man-laid hands on him ( untill his hour was come that god had appointed ) : so that by all their plots , they were never able to do him any more hurt , than onely to shew their teeth , joh. 7. 30. if wee are in league with god , wee need not fear the greatest of men . indeed , it was pilates brag to christ , knowest thou not that i have power to crucifie thee ? joh. 19. 10. and labans to jacob , gen. 31. 29. i am able to do you hurt ; but they were vain cracks : for doth not pharaohs overthrow tell all boasting champions , that an host is nothing without the god of hosts . yea , satan himself was fain to say unto god in job's case , stretch out now thine hand , &c. job 1. 11. and 2. 5. true as themistocles once said of his son ; this boy can do more than any man in all greece : for the athenians command the grecians , and i command the athenians , and my wife commands , mee , and my son commands my wife : so the churches adversaries in some places , may boast what their father the devill can do : for hee commands the pope , and the pope commands the jesuites , and the jesuites command such a king , or emperour , rev. 17. ver . 12. 13. and that emperour , or king , commands his officers of state ; and they command the common people . and yet to speak rightly , even all these can do just nothing of themselvs , for hee that sits in the heavens laughing them to scorn , commands all . now it must needs comfort and support us exceedingly , if in all cases wee do but duly consider , that inequality is the ground of order , that superiour causes guide the subordinate , that this sublunary globe depends on the celestiall ; as the lesser wheels in a clock do on the great one , which i finde thus expressed : as in a clock one motion doth convay , and carry diverse wheels a severall way ; yet altogether by the great wheels sarce , direct the hand unto his proper course . who is hee that saith , and it cometh to pass , when the lordcommandeth it not ? lamenta . 3. 37. suppose the legions of hell should combine with the potentates of the earth to do their worst , they are all nothing without god : as in arithmetick , put never so many cyphers together , one before another , and they make nothing ; but let one figure bee added , it makes them infinite . so is it with men and devills ; if god bee not with them , they are all but cyphers : and yet for the praise of his glory , and the good of his church , these enemies of his , whether they rise or sit still , shall by an insensible ordination performe that will of the almighty , which they least think of , and most oppose : the inhabitants of jerusalem , and their rulers , ( because they knew him not , nor yet the words of the prophets which are read every sabbath day ) have fulfilled them in condemning him , act. 13. 27. so that as saint austin speaks , by resisting the will of god , they do fulfill it : and his will is done by and upon them , even in that they do against his will. that even satan himself is limited , and can go no further than his chain will reach , wee may see rev. 20. 2. more particularly ; hee could not touch so much as job's body or substance , no not one of his servants , nor one limb of their bodies , nor one hair of their heads , nor one beast of their heards , but hee must first beg leave of god , job 2. 6. nay satan is so far from having power over us living , that hee cannot touch our bodies being dead ; yea , hee cannot find them when god will conceal them , ( witness the body of moses ) : and i doubt not , but as the angells did wait at the sepu●…chre of their and our lord : so for his sake , they also watch 〈◊〉 our graves : he could not seduce a false prophet , nor enter into a hog without licence ; the whole legion sue to christ for a sufferance , not daring other than to 〈◊〉 , that without his permission they could not hurt a very swine . and when he hath leave from god , what can hee do ? hee cannot go one hairs breadth beyond his commission : being permitted , hee could bring christ himself , and set him on the pinacle of the temple , but hee could not throw him down ; which even a little child might have done with permission . as the lyon , 1 king. 13 , killed the prophet , but neither touched the ass whereon hee road , no●… yet the dead carkas contrary to his nature . true satan could boast even to christ himself , that all the world was his , and all the kingdoms thereof , but when it came to the push , he could not enter into a very hog , without asking him leave , and having leave given him , hee presently carryed the whole heard headlong into the sea : why did hee not so to the man possessed ? no thanks to him , hee had leave for the one , not so for the other , and therefore a whole legion of them were not able to destroy one poor simple man , matth. 8. ver . 31. 32. so that all our enemies are curbed and restrained by the divine providence of our heavenly father : satan may bee his executioner , but god is the judge , and the executioner cannot lay on a stroke more than the judge appoints , i confess satan is so strong comparatively , and withall so crafty and malicious , that wee may with reverence and love , wonder at the mercy of god in our delivery : but this is our comfort , first , that spirit ( as wee have shewn ) can do nothing without the god of spirits . secondly , wee have the angells aid , as the prophet elisha against that bloody king , 2 king. 6. 17. lot against the sodomites , gen. 19. 10. jacob against the fear of esau , gen. 32. ver . 24. 28. hezekiah against senacherib , isa. 37. 36. and england against that invicible navie of the spaniards in eighty eight . true , they appear not ordinarily , what then ? no more do the evill angels , but the word of god assures us it is so , the angel of the lord pitcheth round about them that fear him , and delivereth them , psal. 34. 7. and do but thou get spirituall eyes , whereby thou mai'st see , as with moses , the invisible god , so the invisible angels : do but pray as elisha for his servant , that thine eyes may bee opened , and then thou shalt see more with thee , than against thee 2 king. 6. 16. 17. yea , had wicked men their eyes opened , as ba●…aam once had , they would at every torn see an angel stand in their way , ready to resist what they go about , as hee did : for this is one of the noble imploiments of those ▪ glorious spi●…its , to give a strong , though invisible opposition to lewd enterprises : many a treacherous act have they hindred , without the knowledge of the traytor . yea , o! god , many are the dangers which wee see , and fear ; innumerable , those wee neither see nor fear , therefore to take away all attribution to our selvs , even when wee know not thou do'st deliver us . now if it bee fearfull to think how great things evill spirits can do with permission ; it is comfortable to think how they can do nothing without permission : for if god must give him leave , hee will never give him leave to do any harm to his chosen , bee will never give him leave to do the least hurt to our souls . now as by way of concession , every greater includes the less , hee that can lift a talent , can easily lift a pound ; so by way of denyall , every greater excludes the less . if satan himself cannot hurt ●…s , much less his instruments , weak men : but for proof of this , see also an instance or two : that a sparrow cannot fall to the ground without our heavenly father ; and that without leave from him , our enemies cannot diminish one hair of our heads ; wee have our saviour's express testimony , matth. 10. 29. 30. let the powder-traytors plot and contrive the ●…uine of our state never so cunningly and closey , let them go on to the utmost , ( as there wanted nothing but an actor to bring on that catholick dooms-day ) yet before the match could bee brought to the powder , their artificiall fire-works were discovered , their projection , prodition , deperdition , all disclosed , and seasonably returned on their own heads : and the like of their invincible navie . and of pope alexander the sixth , who prepared a feast for diverse cardinalls and senators , purposing to poyson them : but by the providence of god , they escaped ; and hee alone was poysoned . let jezabel fret her heart out , and swear by her gods , that eliah shall die , yet shee shall bee frustrate ; eliah shall bee safe . let the red dragon spout forth floods of venom against the church , the church shall have wings given her to flie away , she shal be delivered , rev. 12. let the scribes and pharisces , with their many false witnesses accuse christ never so , yet in spite of malice , innocency shall find abbottors : and rather than hee shall want witnesses , the mouth of pi●…ate shall bee opened to his justification . yea , let jo●…as through frailty run away from the execution and embassage of god's charge , and thereupon bee cast into the sea , though the waves require him of the ship , and the fish require him of the waves , yet the lord will require him of the fish : even the sea , and the fish , had as great a charge for the prophet , as the prophet had a charge for niniveh : for this is a sure rule , if in case god gives any of the creatures leave to afflict us , yet hee will be sure to lay no more upon us than we are able , or he will make ●…s able to bear : yea , than shall make for our good , and his glory . hee hath a provident care over all the creatures , even beasts and plants : and certainly wee are more precious than fowls and flowers ; yet the lord cares for them . will the house-holder take care to water the herbs of his garden , or to fodder his cattell , and suffer his men and maids to famish through hunger and thirst ? or wil hee provide for his men and maids , and let his own children starve ? surely , if a man provide not for his own , hee hath denyed the faith , and is worse than an infidell : 1 tim. 5. 8. far bee it then from the great hous-holder , and judge of allthe earth , not to provide for his dear children and servants , what shall bee most necessary for them : indeed wee may fear our own flesh , as saint paul did ; but god is faithfull , and will not suffer us to bee tempted above our strength , but will even give the issue with the temptation , and in the mean time support us with his grace , 2 cor. 12. 9. you have an excellent place to this purpose , jer. 15. 20 , 21. section . 2. objection . but wee see by experience , that god gives wicked men power often times to take away the very lives of the godly . answ. what then ? if wee lose the lives of our bodies , it is , that wee may save the lives of our souls ; and attain the greater degree of glory , luk. 9. 24. and so wee are made gainers even by that loss . now if god takes away temporall , and gives eternall life for it , there is no hurt done us : hee that promiseth ten pieces of silver , and gives ten pieces of gold , breaks no promise . peace bee unto this house , was the apostles salutation , but it was not meant of an outward peace with men of the world : and christ faith , you shall have rest , matth. 11. 28. but it is rest unto your souls . again , thou hast merited a three-fold death : if thou bee'st freed from the two worser , spirituall , and eternall ; and god deal favourably with thee touching thy naturall death , hee is mercifull : if not , thou must not think him unjust . though the devill and the world can hurt us , aswell as other men , in our outward and bodily estates : as the devill had power over job in his ulcers , over his children in their death , over mary magdalen that was possessed , and over that daughter of abrahams , luk , 13. whom hee kept bound 18. years , ver . 16. yet they can do us no hurt , nor indanger our souls ; they shall lose nothing but their dross , as in zachary 13. 9. isa. 12. let them sluce out our blood , our souls they cannot so much as strike ; let wild beasts tear the body from the soul , yet neither body , nor soul are thereby severed from christ. yea , they can neither deprive us of our spirituall treasure here , nor eternall hereafter ; which makes our saviour say , fear yee not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in helt , matth. 10. 28. the body is but the bark , cabinet , case , or instrument , of the soul ; and say it falls in pieces , there is but a pitcher broken ; the soul a glorious ruby , held more fit to bee set in the crown of glory , than here to bee troden under foot by dirtie swine ; and therefore so soon as separated , the angels convey her hence to the place of everlasting bliss . alas , what can they do ? they cannot separate us from the love of god in christ jesus , rom , 8. 38. 39. yea , they are so far from doing us harm , as that contrariwise wee are much the better for them ; in all these these things wee are more than conquerours , through him that loved us : ver . 37. whatsoever then becoms of goods , or lives , happie are wee so long as ( like wise souldiers ) wee guard the vitall parts , while the soul is kept sound from impatience , from distrust , &c. our enemie may afflict us , hee cannot hurt us . objection . nevertheless , that which i suffer , is exceeding grievous . answer . not so grievous as it might have been , for hee that hath afflicted thee for a time , could have held thee longer ; hee that toucheth thee in part , could have stricken thee in whole ; hee that laid this upon thy body , hath power to lay a greater rod both upon thy body and soul. again , there is no chastisement not grievous ; the bone that was dis-jointed , cannot bee set right without pain ; no potion can cure us , if it work not ; and it works not , except it make us sick : nay , my very disease is not so painfull for the time , as my remedy : how doth it turn the stomack , and wring the in trails , and work a worse distemper than that whereof i formerly complained ? neither could it bee so wholesome , if it were less unpleasing , neither could it make mee whole , if it did not first make mee sick . but wee are contented with that sickness which is the way to health . there is a vexation without hurt , such is this : wee are afflicted ; not overpressed : needy ; not desperate : persecuted , not forsaken : ca●…t down , but perish not , how should wee ? when all the evill in a city , coms from the providence of a good god , which can neither bee impotent , nor unme cifull ? it is the lord , let him do what hee will. woe worth us ! if evills could come by chance , or were let loose to light where they l●…st ; now they are over-ruled , wee are safe . in the name of god then , let not the tall stature of the anakims , nor the combination of the edomites , nor the politick counsels of all the achitopels and machivillians , nor the proud looks not the big words of all the amaziahs , combining themselvs together , deter or dismay you . let not the over-topping growth of the sons of zerviah seem too hard for you ; for god is infinitely more strong and mighty to save us , than all our enemies are todestroy us : and he hath his oar in their boat , he hath a speciall stroke in all actions whatsoever , and can easily over-reach , and make stark fools of the wisest ; by making their own counsels and endeavours like hushai's , to overthrow those intentions which they seem to support . as touching the continuance of afflictions , god so ordereth and tempereth the same , in his merciful wisdom ; that either they be tolerable , or short ; either our sorrows shall not be violent , or they shal not last ; if they be not light , they shal not be long : grievous and sore trialls last but for a season , pet. 1. 6. a little while , joh. 16. 16. yea , but a moment , 2 cor. 4. 17. hee endureth but a while in his anger , ( saith the psalmist ) but in his favour is life ; weeping may abide for a night , but joy cometh in the morning , psal. 30. 5. and this had hee good experience of ; for if we mark it , all those psalms whose first lines contain sighs and broken complaints , do end with delight and contentment ; he began them in fear , but they end in joy : you shal see terrible anguish fitting in the door , irremediable sorrow looking in at the window , despair bordering in the margent , and offering to creep into the text ; yet after a sharp conflict , nothing appears but joy and comfort . god loves to send relief , when wee least look for it ; as elisha sent to the king of israel , when he was rending his cloaths , 2 kings 5. 8. hear what the lord thy redeemer saith by isaiah , for a moment in mine anger , i hid my face from thee for a a little season , but with everlasting mercy have i had compassion on thee : isa. 54. 8. it is but a little , for a moment that his anger lasts , his mercy is everlasting : and i hid my face , never turn'd my heart from thee : ioseph when hee lay down to sleep , was full of care about his wives being with child ; matt. 1. 20. but hee awakened well satisfied : ver . 24 , to day a measure of fine flower , is lower rated in samaria , than yesterday of dung . although christ's star left the wise-men for a time , yet instantly it appeared again , and forsook them not till they had found christ ; which was the mark they aimed at , matt. 2. 9. afflictions are like running waters , which make many grounds fruitfull , but tarry with none of them . yea , it is a rule in nature , that violent things cannot last long : the philosophers could observe , that no motion violent is wont to bee permanent ; and seneca concludes , that if the sickness bee tedious and lasting , the pai●… is tolerable ; but if violent , short : and so of spirituall temptations , the which were so vehement upon luther , that the very venom of them drank up his spirits ; and his body seemed dead ; so that neither speech , sence , blood , or heat , appeared in him ; but this sharp fit lasted but for one day : so if wee suffer much , it shall not bee long ; if wee suffer long , it shall not bee much . some misery is like a consumption , gentle , but of long continuance ; other like a fever , violent , but soon over . if our sorrows be long , they are the lighter ; if sharper , the shorter . the sharp north-east wind ( saith the astronomer ) never lasteth three days , and thunder , the more violent the less permanent . wherefore cheer up thou drooping soul , if the sun of comfort ●…ee for the present clouded ; it will ere long shine forth bright again : if now with the moon thou art in the wane , stay but a little , thou shalt as much increase ; for as days succeed nights , summer , winter ; and rest travell ; so undoubtedly , joy shall succeed , and exceed , thy sorrow . thy grief shall dissolve , or bee dissolved ; yea , it is in some measure dissolved by hope for the present . the portugals w●…ll rejoyce in soul weather why ? because they know , fair will follow ; and so may the believer , in his greatest exigents ; because god will shortly tread satan under our feet , rom. 16. 20. here also the distressed soul may raise comfort to himself out of former experience ; who is hee that hath not been delivered out of some miserable exigent ? which if thou hast , thou maist well say unto god with the psalmist , thou hast shewed mee great troubles and adversities , but thou will return and revive mee , and wilt come again , and take mee up from the depth of the earth , and comfort mee psal. 71. 20. 21. god's former actions are patterns of his future ; hee teacheth you what hee will do , by what he hath done : and nothing more raiseth up the heart in present affia●…ce , than the recognition of favours , or wonders passed : he that hath found god present in one extremity , may trust him in the next : every sensible favour of the almighty , invites both his gifts and our trust . objection . but thou will say with the psalmist , thine e●…emies have long prevailed against thee , and god seemeth altogether to ●…de his face , and to have clean forgotten thee : and so thou fearest hee will for ever , psal. 13. 1 , 2. answer . it is but so in thy apprehension , as it was with him ; gods deliverance may over-stay thy expectation , it cannot , the due period of his own counsels : for know first , that gods works are not to bee judged of , untill the fifth act . the case deplorable and desperate in outward appearance , may with one smile from heaven find a blessed issue : dotham is besieged , and the prophets servant distressed , they are in a grievous case ( as they think ) ; yet a very apparition in the clouds shall secure them : not a squadron shall bee raised , and yet the enemie is surprised : 2 kings 6. here was no slackness . the midianites invade israel , and are suddainly confounded by a dream , judg. 7. mistris honywood , that religious gentlewoman , famous for her virtues , after shee had been distressed in her mind thirty years , without feeling the least comfort , not being able to hold out any longer , ( as a wounded spirit who can bear ) ? flung a venice-glass against the ground , and said to a grave divine that sought to comfort her , i am as sure to bee damned , as this glass is to bee broken ; but what followed ? the glass was not broken , but rebounded and stood upright : at the sight whereof , shee was so confirmed , that ever after to her dying day , shee lived most comfortably : much like that of apelles , who striving to paint a drop of foam falling from a horse mouth , after long study how to express it , even dispairing , flung away his pencill , and that throw did it . how opportunely doth god provide succours to our distresses ? it is his glory to help at a pinch , to begin where wee have given over ; that our relief might bee so much the more welcome , by how much it is less looked for : superfluous aid can neither bee heartily desired , nor earnestly looked for , nor thankfully received from the hands of mercy . besides our infirmitie best sets off the glory of his strength , 2 cor. 12. 9. spirituall consolations are commonly late and suddain ; long before they come , and speedy when they do come , even preventing expectation : and our last conflicts have wont ever to be the forest , as when after some dripping rain , it powres down most vehemently , wee think the weather is changing . when hee means to ease us of our burthen , hee seems to lay on heavier ; wherefore trust in god killing , and l●…ve god chiding , it is a good signe of our recovery . section 3. again , in the next place thou must know , that man's extremity is gods opportunity ; well may hee forbear , so long as wee have have any thing else to rely upon : but wee are sure to find him in our greatest exigents , who loves to give comfort to those that are forsaken of their hopes , as abundance of examples witness . when had the children of israel the greatest victories , but when they feared most to bee overcome ? 2 king. 19. 35. exod. 14. ver . 28 , 29. when was hagar comforted of the angell , but when her child was neer fanished , and shee had east it under a tree for dead ? gen. 21. 15. to 20. when was eliah comforted and relieved by an angel , with a cake baked on the coals , and a cruise of water , but when hee was utterly forsaken of his hopes ? 1 kings 19. 4. to 7. when was the sareptan relieved ? it was high time for the prophet to visit her : poor soul shee was now making her last meal : after one mean morsell , shee was yielding her self over to death . as long as egypts flower lasted , manna was not rained . when did god answer the hopes of sarah , rebeccah , rachel , the wife of manoah , and elisabeth , touching their long and much desired issues ? but when they were barren , and past hope of children , by reason of age , gen. 18. judges 13 , luke 1. 6. 7. when did our saviour heal the woman of her bloody issue ? but after the physitians had given her over , and shee becoming much worse , had given them over , when shee had spent all shee had upon them : for to mend the matter , poverty , which is another disease was super-added , to make her compleatly miserable . when mans help fails , then gods begins . when did moses find succour , but when his mother could no longer hide him , and hee was put into the river among the bull-rushes ? shee would have given all shee was worth to save him , and now shee hath wages to nurse him : shee doth but change the name of mother into nurse , and shee hath her son without fear , not without great reward . when israel was in so hard a straight , as either to bee drowned in the sea , or slain by the sword ; how miraculously did god provide an evasion by dividing the waters ? when rochel , like samaria , had a strong enemy without , and a sore famine within ; how miraculously did god provide an evasion , by making the tyde their purveyor , to bring them in an ocean of shel-fish ? the like of which was never known before , nor since . wee read how merline , during the massacre at paris , was for a fortnight together , nourished with one egge a day , laid by a hen , that came constantly to a hay-mow , where hee lay hid in that danger , when the english had lest cales , and the spainard was again repossest of it ; by some neglect or oversight , there was an english man left behinde : but how did god provide for his escape ? it's worth the remembring , hee was no sooner crept into a hole under a pair of stairs , but instantly a spider weavs a web over the hole , and this diverted them ; for when one of them said , here is surely some of them hid , another replyes , what a fool art thou , doest thou not see , it 's covered with a firm cob-web : and so past him , that in the night hee ascaped . o! saviour , our extremities are the seasons of thy aid : even when faux was giving sire to the match , that should have given fire to the powder , which should have blown up men and monuments , even the whole state together ; thou that never sleepest didst prevent him , and disclose the whole design : yea , thou didst turn our intended funerall into a festivall . and why doth the goodness of our god pick out the most needfull times for our relief and comfort ? but because our extremities drive us to him that is omnipotent ; there is no fear , no danger , but in our own insensibleness : but because when wee are forsaken of all succours and hopes ; wee are fittest for his redress , and never are wee nearer to help : than when wee despair of help ; but because our extremities give him the most glory , and our comfort is the greater , when the deliverance is seen before it is expected . his wisdom knows when aid will bee most seasonable , most welcome : which hee then loves to give , when hee finds us left of all other props . that mercifull hand is reserved for a dead list , and then hee falls us not ; as when abraham had given isaac , and isaac had given himself for dead ; then god interposeth himself ; when the knife is falling upon his throat , then , then coms the deliverance by an angell , calling , forbidding , commending him . when things are desperate , then look most for god's help ; for then is the time , psal. 119. 126. isa. 33. 9. 10. and indeed , our faith is most commendable in the last act ; it is no praise to hold out untill wee bee hard driven , but when wee are forsaken of means , then to live by faith in our god , is thought worthy of a crown . o! wretched saul , hadst thou held out never so little longer without offering , and without distrust , samuel had come , and thou hadst kept the favour of god , whereas now for thy unbelief , thou art cast off for ever , 1 sam. 13. 10. to 15. to shut up all in a word , were thy soul in such a straight , as israel was between the red sea and the egyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behindo ; hell and death ( like that read sea ) ready to ingulf thee before ; yet would i speak to thee in the confidence of moses , exod. 14. ver . 13. stand still and see the salvation of the lord. thy word o! god , made all , thy word shall repair all : hence all yee diffident fears , hee whom i trust is omnipotent again secondly , thou must know that god in his wisdome hath set down a certain period of time , within which hee will exercise his children more or less ; and at the end whereof , and not before , hee will relleve and comfort them again . as wee may perceive by eccles. 3. 1. act. 7. 25. exod. 12. 41. gen. 15. 13. dan. 12. 1. 4. 11. jer. 25. 11. gen. 6. 3. four hundred years hee appointed to abraham and his seed , that they should bee sojourners in a strange land , where they should bee kept in bondage , and evill intreated , gen. 15. at the end of which time , even the self same day , they returned from the land of egypt : that was the precise time appointed , and the selfsame day it was accomplish'd : and till then moses undertook it in vain . why were they so long kept from it ? the land was their own before , they were the right heirs to it , lineally descended from him who was the first possessor of it after the flood : god will do all in due time , that is , in his time , not in ours ; if at any time the lord deliver us , it is more than hee owes us . let him ( saith saint augustine ) choose his own opportunity , that so freely grants the mercy . again , hee appointed that the jews should serve the king of babylon seventy years ; not a day , not an hour to bee abated , jer 25. 11. but at the end thereof , even that very night , dan. 9. it was accomplished ; neither did daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . thirty eight years hee appointed the sick man at bethesda's pool , joh. 5. 5. eighteen years to that daughter of abraham , whom christ loosed from her disease , luk. 13. 16. twelve years to the woman with the bloody issue , matth. 9. 20. three months to moses , exod. 2. 2. ten days tribulation to the angell of the church of smy●…na , apocal. 2. 10. three days plague to david , 2 sam. 24. 13. each of these groaned for a time , under the like burden as thou doest ; but when their time which god had appointed , was come , they were delivered from all their miseries , troubles , and calamities ; and so likewise ere long , if thou wilt patiently tarry the lord's leasure , thou shalt also bee delivered from thy affliction and sorrow , either in the morning of thy trouble , with david , psal. 30. 5. or at the noon of thy life , with job , chap. 42. 10 to 17. or toward the evening , with mr glover , that holy martyr , who could have no comfortable feeling , till hee came to the sight of the stake : but then hee cryed out and clap'd his hands for joy to his friend , saying , o! austin , hee is come , hee is come , meaning the feeling joy of faith , and the holy ghost : acts and monuments , fol. 1555. or at night with lazarus , at one hour or another thou art sure to bee delivered , as time will determine . many were the troubles of abraham , but the lord delivered him out of all . many were the troubles of david , but the lord delivered him out of all . many were the troubles of joseph , but the lord delivered him out of all . many were the troubles of job , but the lord delivered him out of all : therefore hee can and will deliver thee out of all . but if hee do not , ( saith shadrach , meshach and abednego ) yet wee will not do evill to escape danger ; because christ hath suffered more for us : therefore if i perish , i perish , saith hester . bee our troubles many in number , strange in nature , heavy in measure , much in ●…urthen , and long in continuance ; yet god's mercies are more numerous , his wisdom more wondrous , his power more miraculous ; he will deliver us out of all : many are the troubles of the righteous . yea , hee riseth higher , and calls them millions , for so the words may bee rendered ; but the lord delivereth them out of all : psal. 34. 19. how many ? or how great soever they bee ? or how long soever they continue ? yet an end they shall all have : for the lord either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest ; where they shall acknowledge , that god hath rewarded them as far beyond their expectation , as hee had formerly punished them less than they did deserve . objection . oh! but my condition is so desperate , and irrecoverable , that it 's impossible i should ever get out of it . answ. there is no impossibility ( saith ambrose ) where god is pleased to give a dispensation : but bethink thy self , is it worse with thee than it was with those before-mentioned ? and yet they were delivered ; or is thy case worse than that of jonas in the sea , yea , in the whales belly ? and yet hee was delivered : worse than nebuchadnezzars grazing in the forrest among beasts , even untill his hairs were grown to bee like eagles feathers , ●…nd his nails like birds claws ? dan. 4. 31. to 36. and yet hee again reigned in babell . worse than josephs ? when hee was thrown into a pit , and left hopeless ; or when sold to the ishmaelitish merchants , and then cast into prison ? yet after all this , his said brethren were fain to become petitioners to him : worse than job when hee sate scraping his soars on the dunghill , had all his houses burnt , all his cattell stollen , and his children slain ? yet hee was far richer afterwards , than before . how rashly then hast thou judged of thy makers dealing with thee ? it were more agreeable to reason and religion , to conclude the contrary ; for both experience , and reason teacheth , that violent pressures , like violent motions , are weakest at the furthest . when the morning is darkest , then coms day : yea , usually after the lowest ebbe , follows the highest ●…ingtyde : and religion teaches , that if wee love god , all things , even the worst of afflictions shall so concurre , and co-operate to our good , that we would not have wanted them for any good . wherefore hold but fast to god , and my soul sor thine , neither affliction , nor ought else shall hurt thee . you know , while adam was at peace with god , all things were at peace with adam . now this doctrine well digested will breed good blood in our souls , and is especially usefull to bound our desires of release ; for though wee may bee importunate , impatient wee may not bee ; stay hee never so long , patience must not bee an inch shorter than affliction : if the bridge reach but halfe way over the brook , wee shall have but an ill favoured passage . wee are taught in scripture to praise patience , as wee do a fair day at night ; hee that indureth to the end shall bee saved matth. 24 13. whereas coming but a foot short , may make us miss the prize , and loose the wager wee runsor : and then as good never have set foot out of doors . much the better for that light which will not bring us to bed ! perseverance is a kind of all in all , continuance is the crown of all other graces ; and heaven shall bee the crown of continuance . but not ●…ldom doth the lord only release his children out of extreme adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath been miserable and adverse . wee have experience in job , you have heard , saith saint james of the patience of job , and what end the lord made with him . what end is that ? the holy ghost tells you ▪ that the lo●…d blessed his latter end , more th●…n his beginning ; and gave him twice as much as hee had before : for whereas at first hee had 7000 sheep , 3000 camels , 500 yoak of ●…xen , and 5●…0 : shee asses : after his reparation he had 14000 sheep , 6000 camels , 1000 yoak of oxen and 1000 shee asses , every one double : and whereas the number of his children remained the same they were before ▪ namely seven sons , and three daughters , the number of them were also doubled ▪ as the learned observ : for whereas his beasts , according to the condition of beasts utterly perished ; the souls of his children were saved : so that hee had twice so many children also , whereof ten were wit●… him on earth , and the other ten with god in heaven . job 42. 10 , to 14. and in joseph , who was bred up in the school of affliction from his infancy ; yet when his turn was come , one hour changes his setters of iron into chains of gold ; his rags into robes , his stocks into a chariot , his prison into a palace , the noyse of his gyves into a brooch ; and whereas he was thirty years kept under , hee ruled in the height and lustre of all honour and glory the space of eighty years . and one minute made in lazarus a far greater chang●… , and preferment . and in david , who for a long time was in such fear of saul , that hee was forc'd to flie for his life , first to samuel , where saul pursued him ; then to ionathan , where his grief is doubled , then to ahimele●…k , where is doeg to betray him ; after that hee flieth to achish , king of gath ; where being discovered , hee is in greatest fear of all , lest the king should take away his life ; and lastly , when hee returns to his own ziklag , hee finds it smitten , and burnt with fire , and his wives take●… prisoners ▪ and in the mid'st of all his grief , when hee had wept untill hee could weep no more ; the people being vexed , intend to stone him ; so that , as hee had long before complained , there was but a s●…ep between him and death ; but mark the issue , though his heart were now not onely brimfull , but ran over with grief : yet within two days the cr●…n of israel is brought unto him , and hee is anointed king , 2 sam. 1. and for the present hee was able to comfort himself in the lord his god , 1 sam. 30. 6. yea , after th●…s , when by that foul sin of adultery and murther , hee had brought more enemies about his ea●…s , ( god , and men , and devills ) having once repented his fault , hee was able to say with confidence , o god! thou hast shewed mee great troubles and adversities , but thou wilt take mee up from the depth of the earth , and increase my honour , psal. 71. 20 , 21. he kn●…w well enough that it is gods use to bring comfort out of sorrow , as hee brought water out of the rock , and that cherishing was wont to follow stripes : and indeed , how oft hath a tragick entrance had a happy end ? like that wee read of michael , who was condemned to death by the emperour leo , upon a false accusation ; but before the execution , the emperour died , and michael was chosen in his stead . and of mordecay , who being in the fore-noon appointed to the gibbet , was in the after-noon advanced next of all to the throne , and queen elisabeth of blessed memory , who reigned at the same time that shee expected to suffer , and was crowned , when shee looked to bee beheaded . god loves to do by his children , as ioseph did by his father ; first , wee must have our beloved ioseph a long time derained from us , then hee robbes us of simeon ; after that , sends for our best beloved benjamin , and makes us beleeve hee will rob us of all our children at once , all the things that are dear to us : but why is it ? even that when wee thinke to have lost all , hee might return himself , and all again with the greater interest of joy and felicity . the lord , saith hanna , killeth and maketh alive ; first , killeth , and then maketh alive ; bringeth down to the grave , and raiseth up : the lord maketh poor , and maketh rich ; bringeth low , and exalteth ; hee raiseth the poor out of the dust , and lifteth up the begger from the dunghill ; to set them among princes , and to make them inherit the seat of glory : 1 sam. 2. 6 , 7 , 8. and why all this ? but that in his own might , no man might bee strong . ver . 9. that which plutaroh reports of dionysius , ( how hee took away from one of his nobles , almost his whole estate , and seeing him nevertheless continue as jocund and well contented as ever , hee gave him that again , and as much more ) is a common thing with the lord : and thousands can witness , that though they went weeping under the burthen , when they first carried the precious s●…ed of repentance ; yet they still returned with joy , and brought their sheaves with them , psal. 〈◊〉 . 26. 5. 6. objection . but thou thinkest thou shalt not hold out , if god should long delay thee . answer . if hee delay thee never so long , hee will bee sure to support thee 〈◊〉 long , 1 cor. 10. 13. which is much at one upon the matter . if hee suffer thee to bee sorely tempted , hee will not suffer thee to be tempted above thy strength : 2 cor. 4. 8 , 9 , 16. his grace shall bee sufficient for thee at the least , 2 cor. 12. 6. phil. 1. 29. which was pauls answer , and it may suffice all suitors ; the measure of our patience shall be proportionable to our ●…ings , and our strength equalled to our temptations , 1 cor. 1●… . ver . 13. now if god do either take away our 〈◊〉 , or give us 〈◊〉 , it is enough . true , a ship of never so great a burthen , may bee over-laden till it sink again ; or if wee shall wear away all the steel with whetting ; the tool is left unprofitable . but my thoughts ( saith god ) are not as your thoughts , nor my ways as your ways , isa. 55. 8. god is n●… tyrant to afflict th●…e unmeasurably , neither will he draw a sword to kill flie●… ; or call for scorpions , when a rod is too much . hee that made the vessell , knows her burthen , and how to ballace her ; yea , hee that made all things , very good , cannot b●…t do a●…l things very well . indeed , god seemeth to w●…astle with us , as he did with iacob ; but bee supplies us with hidden strength at length to get the better : and grace to stand i●… affliction , and to gain by it , is better than freedom or deliverance . the bush which was a type of the church , consumed not all the while it burned with fire ; because god was in the midst of it . the ship at anchor is shrewdly tossed to and fro , but cannot be carried away , either by waves , wind , or weather : sin , satan , and the world may disturbus , but they can never destroy us : our head christ being above , wee cannot bee drowned . there can bee no dis●…nction , unless wee could bee pluck'd from his arms , that is almighty ; for our life is hid with christ in god , colos. 3. 3. hee doth not trust us with our own souls life , but ▪ hides it in his son jesus : because if it were in our own hands , we should easily bee tempted to sell it , as adam did for an apple , and esau for 〈◊〉 mess of pottage : whereas now wee are safe , for to pluck us out of his hands that is almighty , requires an adversary stronger than himself . neither wants hee ca●…e ; hee that numbers our very hairs , what account doth hee make of our souls ? nor love , for if hee hath bought us with his blood , and given us himself , will hee deny us any thing that is good for us ? wherefore silence your reason , and exalt your saith , ( how pressing , or peircing so ever you●… sufferings bee ) which pulls off the vizard from his face , and sees a loving heart , under contrary appearances . trust the mercy of god , which is of infinite perfection ; and the merits of christ , which are of perfect satisfaction : and then hope will bear up thy heavie heart , as bladders do an unskilfull swimmer : otherwise , if thou shalt walke by sence , and not by faith , 2 cor. 5. 7. fear will no less multiply evills , th●…n saith would diminish them : and thou shalt resemble 〈◊〉 , who was not afraid of his burthen , the shadow onely frighted him . section 4. objection . although christ in the gospel hath made many large and precious promises , yet there are none so generall which are not limited with the condition of faith , and the 〈◊〉 thereof , ●…ained repentance : and each of them are so tied ▪ and enrayled , that none can lay claim to them but true beleevers which 〈◊〉 , and turn from all their sins to serve him in holines●… , without whi●… 〈◊〉 man shall see the lord : heb. 12. 14. isa. 59. 20. but i want there 〈◊〉 without which , how 〈◊〉 i expect supportation in my su●…erings ; or an happy deliverance o●…t of them ? however it fares with beleevers , whom christ hath undertaken for : yea , i have such a wicked heart , and my sins are so many , and great ; that these comforts nothing concerne mee : for they that pl●…w iniquity , and sow wickedness , shall ●…eap the same , joh. 4. 8. answer . so our 〈◊〉 bee not wilfull , though they be many and great ; yet they cannot hinder our interest in the promises of god. admit thou art a great sinner , what then ? art thou a greater sinner than matthew , or z●…cheus , who wer●… sinfull 〈◊〉 ; and got their livings by pilling , and polling , oppression , and 〈◊〉 ? than mary magdulen , a common strumpet ; possest of many devills ? than paul , a bloody pers●…cutor of christ and his church ? than the theef upon the cross , who had spent his whole life to the last hour in abominable wickedness ? than manasses , that out-rageous sinner , and most wicked wretch that ever was ▪ an idolater , a malitious perseculo●… of the truth , a d●…filer of gods holy temple , a sacrficer of his own chil●…ren unto idols , that is , devills ; a notable wi●…ch , and wicked sorcerer ; a bloody murtherer of exceeding many of the dear saints , and true prophets of the lord ; and one who did not run headlong alone into all hellish impiety , but led the people also out of the way to do more wickedly than did the heathen , whom the lord ca●… out and destroyed ? i am sure thou wilt not say thou art more wicked , th●… hee was ; and yet this manasses , this wretch , more like a devill 〈◊〉 , than a saint of god , repented him of his sins from the bottome of his heart , was received , ( i cannot speak it without ravishing wonder of gods bottomless and never sufficiently admired mercy ) was received , i say to grace , and obtained the pardon of all his horrible sins , and most abo●…nable wickedne●… and are not these ; and many the like examples , written for our learning ; and recorded by the holy ghost , to the end that wee may gather unto our selvs assurance of the same pardon , for the same sins , upon the same repentance , and beleeving . are thy sins great ? his mercies are infinite ; hadst thou committed all the sins that ever were committed , yet in comparison of gods mercy , they are less than a more in the sun to all the world , or a drop of water to the whole ocean : for the sea though great , yet may bee measured ; but god's mercy cannot bee circumscribed : and hee both can and will , 〈◊〉 easily forgive us the debt of ten thousand millions of pounds , as one penny ; and assoon pardon the sins of a wicked manasses , a●… of a righteous ▪ abraham , if wee come unto him by unfaigned repentance , and earnestly desire and implore his grace and mercy , rom. 5. 20. the tenure of our salvation is not by a covenant of works , but by a covenant of grace ; founded not on our worthines●…s , but on the free mercy ●…d good pleasure of god ; and therefore the prophet well annexeth blessedness to the remission of sins ; blessed is bee whose transgression is forgiven , psal. 32. 1. yea , the more miserable , wretched , and sinfull wee are , the more fit objects wee are , whereupon hee may exercise , and shew the infinite riches of his bounty , mercy , virtue , and all-sufficiency . and this our spirituall physitian can aswell , and easily cure desperate diseases , even the remediless consumption , the dead apoplex , and the filthy : l●…prosie of the soul , as the smallest malady , or least faintness . yea , hee can aswell raise the dead , as cure the sick , and aswell of stones as of jews , make abrahams : children . did hee not without the sun at the creation , cause light to shine forth ; and without rain , at the same time , make the earth fruitfull ? why then should you give your self over , where your physitian doth not ? besides : what sin is there whereof wee can despair o●…●…e remission , when wee hear our saviour pray for the forgiveness of his m●…rtherers , and blasphemers ? and indeed , despair is a sin which never knew jesus . it was a sweet saying of one at his death , when mine iniquity is greater than thy mercy o god , then will i fear and despair ; but that can never bee : considering our sins bee the sins of men , his mercy the mercy of an infinite god. yea , his mercies are so great , that among the thirteen properties of god mentioned exod. 34. almost all of them appertain to his mercy , whereas one onely concerns his might , and onely two , his justice . again , shall it ever enter into our hearts , to think that god gives us rules to keep , and yet break them himsef ? now his rule is this , though thy brother sin against thee seven times in a day , and seven times in a day turn again to thee , saying , it repenteth mee ; thou shalt forgive him . the son angers his father , he doth not straight dis-inherit him , but gods love to his people , exceeds a fathers love to his son , matth. 7. 11. and a mothers too , isa. 49. 1●… . i hear many menaces and threats for sin , but i read as many promises of mercy , and all they indefinite , excluding none whose impenitency and infidelity excludeth not themselvs : every sin deservs damnation , but no sin shall condemn , but the lying and continuing in it . wherefore if our clamorous conscience , like some sharp fang'd officer , arrests us at gods suit , let us put in bail , two subsidue virtues , faith , and repentance ; and so stand the triall : the law is on our side , the law of gr●…ce is with us , and this law is his that is our advocate ; and he is our advocate , that is our judge ; and hee is our judge , that is our saviour ; even the head of our selvs , jesus christ. for the first of these ; do but repent , and god will pardon thee , hee thy sins never so many , and innumerable for multitude , never so hainous for quality and magnitude , isa. 55. 7. ezek. 18. & 33. 17. yea , sins upon repentance are so re●…itred , as if they had never been committed : i have put away thy transgressions as a cloud , and thy sins as a mist ; isa. 44. 22. and what by corruption hath been done , by repentance is undone , as the former examples , and many other , witness . come and let us reason together , saith the lord : though your sins be as scarlet , they shall be as white as snow , isa. 1. 18. yea whiter ; for the prophet david laying open his blood-guiltiness , and his originall impurity , useth these words : purge me with hyssop , and i shall be clean ; wash me , and i shall be whiter than snow , psal. 51. 7. and in reason ; did hee come to call sinners to repentance , and shall he not shew mercy to the penitent ? or , who would nor cast his burthen upon him , that doth desire to give ease ? as i live , saith the lord , i would not the death of a sinner , ezek. 18. 32. and 33. 11. section 5. ojection . yea , but i cannot repent . answer . in time of temtation , a man is not a competent judge in his own case : in humane laws , there is a nullity held of words and actions exto●…ted , and wrung from men by fear : because in such cases , a man is held not to bee a free-man , 〈◊〉 to have power or command in some sort , of himself . a troubled soul 〈◊〉 like troubled waters , wee can discern nothing clearly in it ; wherefore ( if thou canst ) lay aside prejudice , and tell mee in cold blood , how it fares with thee at other times , though indeed thy words at present are enough to convince thee : for first , thou findest sin a burthen too heavy for thee to bear , which thou didst not formerly ; what 's the reason ? are thy sins more and greater ? no , but the contrary : for though they appear more , yet they are less ; for sin , thé more it is seen and felt , the more it is hated ; and thereupon is the less . motes are in a room , before the sun shines , but they appear onely then . again secondly , the very complaint of sin , springing from a displeasure against it , shews that there is somthing in thee opposite to sin : viz. that thou art penitent in affection , though not yet in action , even as a child is rationall in power , though not in act . yea more , thou accusest , and condemnest thy selfe for thy sins ; and by accusing our selvs , wee prevent satan ; by judging our selvs , wee prevent god. neither was the centurion ever so worthy , as when hee thought himself most unworthy : for all our worthiness is in a capable misery ; nor does god ever thinke well of him , that thinkes so of himself . but to let this passe . are not your failings , your grief ? are they not besides your will ? are they not contrary to the current of your desires , and the main bent of your resolutions , and indeavours ? dost thou determine to continue in the practice of any one sin ? yea , dost thou not make conscience of all gods commandements , one aswell as another ; the first table , aswell as the second , and the second , aswell as the first , matt. 5. 19. dost thou not grieve for sins of all sorts , secret aswell as known , originall , aswell as actuall , of emission , aswell as commission , lesser , ( viz thoughts ) aswell as greater : ye●… ▪ aswell for the evill which cleavs to thy best works , as for the evill works , rom. 7. 21. and as heartily and unfaignedly desire that thou maist never commit it , as that god should never impute it ? 2 tim. 〈◊〉 . 19. dost thou not fear to displease him , not so much because , hee is just to punish , as for his mercy and goodness sake ; and more fear the breach of the law , than the curse ? dost thou not love rather to bee , than seem or bee thought good ; and seek more the power of godliness , than the shew of it ? ioh 1. 1. if so , well may satan , and thine own conscience accuse thee of impenitency , and unbelief ; but christ thy iudge never . yea , then , notwithstanding your failings , you may say with david , i have kept thy word , psal. 18. 21. 22. 23. for though this bee not such a measure of keeping as the law requireth ; yet it is such a keeping , as god in christ accepteth : for suppose thy knowledge is still small , thy saith weak , thy charity cold , thy heart dull , and hard , thy good works few and imperfect , and all thy zealous resolutions easily hindred and quite overthrown with every small temtation : yet god that worketh in us both the wil and the work , wil accept the wil for the work ; and that which is wanting in us , christ will supply with his own righteousness : hee respecteth not what wee can do , so much as what wee would do ; and that which wee would performe , and cannot , hee esteemeth it as though it were performed : whereas , take away the will , and all acts ( in god's sight ) are equall . as the wicked sin more than they sin , in their desire , so the righteous do more good than they do , in their will to do it . if there bee a paratum cor , though there bee not a perforatum cor ; a profer of blood , though no expence of blood for the honour of christ , it is taken for martyrdom , as origen testified of one : non ille martyrio , sed martyrium illi defuit . i know thy poverty , but thou art rich , saith the spirit to the church of smyrna : poor in thy condition , rich in thy affection to goodness : facultas secundum voluntatem , non voluntas secundum facultatem estimanda est ; god esteems our charitable beneficence , not onely secundum quod habemus , but secundùm quod tribuere velimus . wee are charged to forsake all houses , lands , friends , liberties , lives , for christ ; yet many dy with houses , lands , and riches , in their possession , whom christ receives and crowns in heaven , because they did part with all secundùm animae preparationem : what wee would have done , shall bee reckoned to us , as done ; wee do it quoad conatum , though non quoad effectum ? in like manner god taketh a heart desirous to repent and believe , for a penitent and beleeving heart ; volens & dolens , the vehement desire of godly sorrow , or a sorrow because we cannot sorrow , goes for godly sorrow with god : so that to sigh and grieve for what wee cannot do , is to come short , and yet to do it too : for god likes the will so wel , that in his son what we would do , is in acceptance done , 2 cor. 8. 12. which textone brings in thus : o! what an unspeakable comfort was this cordiall verse to my afflicted soul ; and well it might : for if wee hate our corruptions , and strive against the